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PRESENTED    BY 


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This  Book   Most  Be  Kctoeked  in  Two  Weeks.  - 


vA  'j. 


VIEW 


OF    THE 


mi  y 


f<Sa . 


A 

VIEW 

©F    THE 

ECONOMY 

OF    THE 

CHURCH    OF    GOP, 

AS  IT  EXISTED  PRIMITIVELY, 

UNDER    THE 

ABRAHAMIC  DISPENSATION 

AND    THE 

SINAI  LAW; 

AND  AS  IT  IS  PERPETUATED  UNDER  THE  MORE  LUMINOUS 

DISPENSATION  OF  THE  GOSPEL  j 

PARTICULARLY  IN  REGARD  TO  THE 

COVENANTS. 

By  SAMUEL  AUSTIN,  a.  m. 

J4IN1STER   Or   TH1   GOSPEL    IN  WORCESTER,  MASSACHUSETTS 

0#*€>«i a- 

M  HIS   KINCDOM   IS   AN  EVERLASTING  KINGDOM," 
"AMICUS  SOCRATES,  AMICUS   PLATO,  SED  MAJOR   AMICA  VERITAJ." 


WOKCESTER  : 

PRINTED  BY  THOMAS  Sc  STURTEVANT, 

In  the  Author  ;  sold  by  him  and  by  Isaiah  Thomas,  Jun.  in  Worcester;  by 
Thomas  £2  Whip tLi,Neul/uryport;  and  by  Thomai &Tap r an..  ¥ort:m$u'h 


}UQ7. 


District  of  Massachusetts ,  to  wit  : 
(t2)     TBtit  temCmtJCrCD,  that  on  the  sixteenth  day 

V_  J  °f  April  in  the  thirty  first  year  of  the  Independence  of 
the.  U.  States  of  America,  Samuel  Austin  of  said  District,  has 
deposited  in  this  Office  the  title  of  a  Book,  the  right  whereof 
lie  claims  as  author,  in  the  words  following-,  to  wit. 

"  A  View  of  the  economy  of  the  Church  of  God,  as  it  ex- 
isted primitively,  under  the  Abrahamic  Dispensation,  and  the 
Sinai  Law  ;  and  as  it  is  perpetuated  under  the  more  luminous 
dipensation  of  the  Gospel  ;  particularly  in  regard  to  the  Cove- 
nants. By  Samuel  Austin,  A.  M.  Minister  of  the  Gospel  in 
Worcejler,  Massachusetts. 

"  HIS  KINGDOM    IS    AN   EVERLASTING   KINCDOM." 
"  AMICUS   SOCRATES,   AMICUS   PLATO,  SED  MAJOR   AMICA   VIRITAS." 

In  conformity  to  the  Act  of  the  Congress  of  the  U, 
States,  entitled,  "  An  Act, for  the  encouragement  of  Learning, 
by  securing  the  Copies  of  Maps,  Charts  and  Books,  to  the  Au- 
thors and  Proprietors  of  such  Copies,  during  the  times  therein 
mentioned  ;"  and  also  to  an  Act  entitled,  «  An  Act  supplemen- 
tary to  an  Act,  entitled,  an  Act  for  the  encouragement  of 
Learning,  by  securing  the  Copies  of  Maps,  Charts  and  Books, 
to  the  Authors  and  Proprietors  of  such  Copies  during  the  times 
therein  mentioned  ;  and  extending  the  benefits  thereof  to  the 
Arts  of  Designing,  Engraving,  and  Etching  Historical,  and  other 
Prints, 

,,.„  T  J.  ,,  c    euuv    7   Clerk  of  the  District  of 
WILLIAM  S.  SHAW,  £       Massachusetts. 


INTRODUCTION. 

SEVERAL  works  have  been  published  within  a  few 
years,  both  in  Europe,  and  in  this  Country,  concerning  the 
Church  of  God ;  particularly,  the  qualifications  which  are 
requisite  for  membership  in  it,  its  institutions,  the  persons  to 
whom  they  ought  to  be  extended,  and  the  discipline  which  its 
officers,  and  ordinary  members  are  to  maintain  in  it-  The. 
Baptist  controversy,  in  which  all  these  subjects  are  more  or 
(ess  involved,  has  been  lately  revived-  Books  are  multiplied, 
"without  bringing  this  controversy  to  a  close.  Difficulties  still 
remain,  to  perplex  the  humble  enquirer,  and  keep  up  the  ve- 
hemence oj  debate.  Much  truth  is  exhibited.  But  a  clear, 
consistent  scheme,  disembarrassed  of  real  difficulties,  seems 
to  be  wanting.  Such  a  scheme  the  Bible  undoubtedly  contains. 
To  elicit  this  scheme  is  the  only  way  to  bring  honest  minds  to 
an  agreement.  Whoever  will  candidly  review  the  most  ingen- 
ious Treatises  zvhich  have  been  published  in  the  Baptist  con- 
troversy, will  perceive  that  the  Padobaptists  have  a  great  pre- 
ponderance of  evidence  on  their  side  of  the  question.  It 
will,  at  the  same  time  be  perceived,  that  they  are  not  as  unit- 
ed as  could  be  wished  in  the  principles  of  their  theory.  Some 
rest  the  evidence  that  the  infant  seed  oj  believers  are  proper 
subjects  of  baptism,  almost  wholly  upon  the  covenant  which 
God  established  with  Abraham-  Others  have  not  so  much  re- 
spect to  this  kind  of  argument  ;  but  prefer  to  rest  the  defence 
of  their  opinion,  and  practice,  upon  what  they  apprehend  to 
be  the  clearer  intimations  of  the  Gospel,  and  upsn  the  re- 
cords oj  history.  Different  views  are  entertained  of  the  na- 
ture of  the  Abrahamic  covenant.  It  is  debated  whether  this 
covenant  was  strictly,  and  properly  the  covenant  of  Grace  ; 
what  was  the  real  import,  and  who  iverc  the  objects  oj'  itr 
promises.    Different  opinions  are  entertained,  and  contrary 


\ 


ft  INTRODUCTION. 

hypotheses  advocated  also,  respecting  the  Sinai  covenant,  the 
dispensation  by  Moses  generally,  and  {the  constitution  and 
character  of  the  community  of  Israel.  Some  very  respecta- 
ble and  learned  divines  among  the  Padobaptists  have  adopt- 
ed the  idea,  that  this  community  was  of  a  mixed  character, 
and  have  called  it  a  Theocracy.  Among  the  many  advocates 
of  this  opinion  are  Lowman,  Doddridge,  Warburton,  Guise, 
nnd  the  late  John  Erjkine.  These  Divines  supposed,  that 
the  legation  of  Moses  could  be  best  defended  against  the  ca- 
vils  of  unbelievers,  by  placing  God  at  the  head  oj  the  commu- 
nity of  Israel,  as  a  civil  governor,  surrounding  himself  with 
the  regalia,  and  managing  his  subjects  with  the  penalties 
and  largesses,  of  a  temporal  sovereign. 

The  Antipcedobaptists  have  jound  this  hypothesis  so  convene 
ient  a  refuge  from  the  attacks  of  their  opposers,  as  to  incor* 
porate  it,  with  great  ajfection,  and  as  a  radical  principle,  in- 
to their  system  oj  reasoning.  They  have  gone  farther,  and 
entirely  accommodated  the  hypothesis  to  their  peculiar  notions* 
They  insist,  that  this  community  was  not,  either  in  fact,  or  in 
the  original  plan  of  the  institution,  spiritual,  and  religious  ; 
but  civil  and  carnal ;  and  that,  of  course,  the  christian 
church  is  specifically  different,  and  an  entirely  new  society. 

It  is  the  opinion  of  the  Author  oj  the  following  Treatise, 
that  this  hypothesis  has  been  adopted  unwarily  ;  and  not  on- 
ly without,  but  against  evidence. 

In  view  of  this  diversity  of  Sentiment,  and  the  obscurity 
which  seems  yet  to  lie  over  these  subjects,  it  was  his  opinion, 
that  a  distinct  and  accurate  view,  if  one  could  be  given,  of 
the  Hebrew  economy,  as  established  by  Jthovahjrom  its  rise 
in  the  call  of  Abraham,  and  the  covenant  entered  into  with 
him,  to  its  consummation  in  the  Christian  Church  ;  deduced, 
not  from  the  fallible  theories  of  men,  but  jrom  the  Bible  it- 
self, was  a  great  desideratum  in  the  science  of  theology  -  Such 
a  view  he  has  attempted  to  furnish.  Of  his  success  the  public 
must  judge.  Though  he  cannot  but  entertain  the  hope  that 
he  has  succeeded,  as  to  the  main  principles,  he  would  be  ad- 
venturous indeed  to  avow  a  confidence,  that  his  work  is  with- 


INTRODUCTION.  v 

cut  error.  Circumstantial  errors  however)  whether  they  re- 
spect the  matter  or  the  manner,  the  reader  is  requested  to  re- 
member,  will  not  invalidate  the  truth  of  the  leading  princi- 
ples. If  these  principles  can  be  shewn  to  be  wrong,  the  writ- 
er will  be  constrained  to  confess  he  has  altogether  jailed  of  his 
object. 


CONTENTS. 


CHAPTER  I. 

Respecting  the  different  meanings  of  the  term  Covenant,  as  it  is  ufed  in  the  Scrip- 
tures. ...  ....  Page  9 

CHAPTER  II. 

Refpecting  the  identity  of  what  are  called  the  Covenant  of  Redemption,  and  the 
Covenant  of  Grace.  ......  16 

CHAPTER  III. 

Refpecting  the  character  and  relative  ftate  of  Abraham,  prior  to  God's  cftab- 
lifhing  with  him  that  covenant,  which  is  generally  called  the  Covenant  of  Cir- 
cumcifion.  -..-.-.25 

CHAPTER  IV. 

Refpecting  the  Covenant  of  Circumcifion.  In  this  chapter  an  attempt  is  made 
to  analyfe  this  covenant  ;  to  (hew  the  nature  and  extent  of  its  promifes  ;  who 
the  leed  are  ;  in  what  fenfe  they  are  covenantees  ;  and  to  prove  its  perpetu- 
ity. ----•..-  33 

CHAPTER  V. 

Exhibitinga  general  view  of  the  Community  of  lfrael,  from  the  adminiftration 
of  the  Covenant  of  Circumcifion,  to  that  of  the  Covenant  of  Sinai.       -        93 

CHAPTER  VI. 

Refpecting  the  Covenants  of  Sinai  and  Moab.  In  this  chapter  it  is  enquired  in 
what  relpects  the  Covenant  of  Sinai  is  diftingiiifhab'e  from  the  Covenant  of 
Circumcifion,  and  the  new  Covenant  predicted  by  Jeremiah  and  tzekiel,  and 
mentioned  by  the  writer  of  the  Epiftle  to  the  Hebrews,  as  taking  effect  under 
the  Goipel  Difpenfation  ;  whether  the  Covenant  of  Sinai  was  the  Covenant  of 
Woiks  ;  and  whether  it  was  defigned  to  form  the  Hebrew  Community  into 
a  Civil,  or  to  continue  them  a  Religious  Society.  -  -  1OO 

CHAPTER  VII. 

Giving  a  general  view  of  the  actual  character  of  the  Hebrew  Community,  from 
the  introduction  of  the  Sinai  Covenant  to  the  advent  of  the  MelTiah.  136 

CHAPTER  VIII. 

Refpecting  the  coincidence  of  Prophecies  and  Facts  in  regard  to  the  advent  of 
the  Meifiah  to  his  people  (he  Jews,  his  treatment  of  them  while  converlant 
among  them,  and  the  conclufions  which  are  to  be  drawn  from  this  treat- 
ment. -  ......  149 

CHAPTER  IX. 

Refpecting  the  rejection  of  the  unbelieving  part  of  lfrael,  and  the  tranflation  of 
the  Meffiah's  kingdom  into  the  Gentile  world  ;  in  which,  the  union  of  be- 
lieving Jews  and  Gentiles,  under  hU  immediate  reign,  is  illustrated,  164 


CONTENTS.  vft 

CHAPTER  X. 

Refpe&ing  John's  miniftry  and  baptifm,  and  the  baptifm  which  was  adminis- 
tered by  John  to  the  Mefliah.  -  -  -  -  -         icp 

CHAPTER  XI. 

Refpe&ing  the  Lord's  Day,  the  Loid'»Supper,  and  Chriflian  Baptifm.  In  thii 
Chapter  it  is  attempted  to  (he*',  that  thele  ordinances  are  to  be  observed  by 
Chriflian  believers,  as  fcals  of  the  fame  covenant,  of  which  the  Jewifh  Sab- 
bath, the  PafTover,  and  Circumcifion  were  fca'.s.  _  -  197 

CHAPTER  XII. 

Refpe&ing  the  memberfhip  of  infants  in  the  Jewifh  and  Chriflian  Church,  the 
application  of  the  feals  to  them,  and  the  manner  in  which  they  arc  to  be  treat- 
ed by  the  officers  and  adult  members  of  the  Church.  -  -  118 

CHAPTER  XIII. 

•RefpecYing  the  abrogation  of  the  Sinai  Covenant,  and  the  difference  between  th« 
difpenfation  which  preceded,  and  that  which  followed  the  advent  of  the 
Mefliah.  -  -  37$ 

CHAPTER  XIV. 

RcfpcfUng  the  converfion  of  the  rejected  Jews,  their  refloration  to  the  land  re- 
cured  to  them  in  the  covenant,  and  the  ingathering  of  the  fulnefs  of  the  Gen- 
tile*, which  events  arc  to  introduce  the  millennial  giory.  -  287 

CHAPTER  XV. 

Containing  feveral  intcrefling  deductions  and  addrefTcs.  -  .  ^oq 

The  reader  is  referred  to   the    Poftcript  for  feveral  explanations 
fuggeftedby  a  review  of  the  fleets  t  after  tbey  came  from  the  frefs. 


On  a  review  of  this  work,  feveral  typographical  errors  are  difcovered.  The 
greater  number  are  to  be  found  in  the  forepart  of  the  book.  Here  alfo  the  punc- 
tuation is  moll  incorreft.  So  far  as  the  accuracy  of  the  Author  feems  to  be  im- 
plicated, he  has  an  apology  in  an  indifpofition,  of  which  he  wa&  iubjett.  while 
this  part  of  the  book  was  paffing  through  the  prefs. 

The  errors  which  the  reader  is  requefled  to  correct  arethefc. 
In  page   21      For  Pfalms,  in  three  inftances,  read  Pfalm. 

44     Sixth  line  from  bottom,  for  convenant  read  covenant, 
46     Bottom  line  in  the  note,  for  appears  read  appear. 
5£    Tenth  from  bottom,  for  kindred  read  kindreds, 
71     Second  from  top,  for  exjlufion  read  exclufitn. 
9j     Eleventh  from  bottom,  for  pachal  read  pafchal. 
143     Top  line,  for  difobience  read  difobediencc. 
15O     The  top  line  of  firft  note,  for  tautohgus  rend  tautologous, 

and  in  the  fecond  line  below,  for  interpratations  read  interpretations. 
160     Sixth  line  from  bottom,  for  dsys  read  days, 
173     Sixteenth  from  bottom,  for fucceejjive  readfucccjfive. 
»75     In  two  inftances,  for  Ifreal  read  Ifrael. 

aao     Here  are  two  omiflions  near  the  bottom,  hrst  and  ed,   which  the 
reader  will  fupply. 


CHAPTER  I. 

Respecting  the  different  significations  of  the  word  Covenant,  as 
it  is  used  in  the  scripture. 

J\  S  we  professedly  design  to  examine  the  cove- 
nant of  circumcision,  as  the  constitutional  basis  of  the 
Hebrew  community,  and  shall  have  occasion  to  con- 
sider wherein  it  differs  from  other  covenants  with 
which  it  stands  connected  ;  it  may  aid  us  in  our  en- 
quiries and  guard  us  from  error,  to  notice,  in  the  first 
place,  the  different  significations  of  the  term  covenant, 
as  it  is  used  in  the  holy  scripture. 

1.  The  word  covenant  is  used  in  many  parts  of  the 
scripture  to  express  an  absolute  or  unconditional  prom- 
ise. It  is  evidently  used  in  this  sense,  in  the  9th  chap, 
of  Gen.  8th  verse,  and  onward.  "  And  God  spake 
unto  Noah  and  his  sons  with  him,  saying,  And  I,  be- 
hold, I  establish  my  covenant  with  you,  and  your  seed 
after  you,  and  with  every  living  creature  that  is  with 
you,  of  the  fowl,  of  the  cattle,  of  every  beast  of  the 
earth,  and  I  will  establish  my  covenant  with  you,  nei- 
ther shall  all  flesh  be  cut  off  any  more  by  the  waters  of 
a  .flood  ;  neither  shall  there  be  any  more  a  flood  to  de- 
stroy the  earth.  And  God  said,  this  is  the  token  of 
the  covenant,  which  I  make  between  me  and  you,  and 
every  living  creature  that  is  with  you  for  perpetual  gen- 
erations. I  do  set  my  bow  in  the  cloud,  and  it  shall 
be  a  token  of  a  covenant  between  me  and  the  earth. — 
And  it  shall  come  to  pass  when  I  bring  a  cloud  over 
the  earth,  the  bow  shall  be  in  the  cloud ;  and  I  will 
remember  my  covenant  which  is  between  me  and 
you  and  all  flesh,  and  the  waters  shall  no  more  become 
a  flood  to  destroy  all  flesh."  Here  is  no  condition. — 
The  engagement  respects  the  irrational  animals,  as 
well  as  human  beings,  and  is  therefore  absolute.  No 
impiety  on  the  part  of  man  can  make  the  engagement 
void. 

B 


[  io] 

The  word  covenant  has  evidently  the  same  significa- 
tion in  the  promise  which  God  makes  to  David,  as  ex- 
pressed in  the  89th  Psalm,  from  the  20th  verse,  and 
onward.  This  passage,  because  it  not  only  confirms- 
the  idea,  that  the  word  covenant  sometimes  means  an 
unconditional  promise,  but  reflects  light  on  our  main 
subject,  I  shall  quote  at  large.  "  I  have  found  David 
'  my  servant,  with  my  holy  oil  have  I  anointed  him. — 
With  whom  my  hand  shall  be  established;  mine  arm 
also  shall  strengthen  him.  The  enemy  also  shall 
not  exact  upon  him,  nor  the  son  of  wickedness 
afflict  him.  And  I  will  beat  down  his  foes  before 
his  face,  and  plague  them  that  hate  him.  But  my 
faithfulness  and  my  mercy  sjhall  be  with  him,  and  in 
my  name  shall  his  horn  be  exalted.  I  will  set  his 
hand  also  in  the  sea,  and  his  right  hand  in  the  rivers. 
He  shall  cry  unto  me,  Thou  art  my  father,  my  God, 
and  the  rock  of  my  salvation.  Also  I  will  make  him 
my  first  born,  higher  than  the  kings  of  the  earth.  My 
mercy  will  I  keep  with  him  forever  more,  and  my  cov- 
enant shall  forever  stand  fast  with  him.  His  seed  also 
will  I  make  to  endure  forever,  and  his  throne  as  the 
days  of  heaven.  If  his  children  forsake  my  law  ;  and 
walk  not  in  my  judgments,  if  they  break  my  statutes 
and  keep  not  my  commandments ;  then  will  I  visit 
their  transgressions  with  a  rod,  and  their  iniquity  with 
stripes.  Nevertheless,  my  loving  kindness  will  I  not 
utterly  take  from  him,  nor  suffer  my  faithfulness  to 
fail.  My  covenant  will  I  not  break,  nor  alter  the  thing 
that  has  gone  out  of  my  lips.  Once  have  sworne  by 
my  holiness,  that  I  will  not  lie  unto  David.  His  seed 
shall  endure  forever  as  the  moon,  and  as  a  faithful  wit- 
ness in  heaven."  Here  are  several  promises  wrought  into 
this  covenant.  They  hadan  ultimate  respect  to  the  Mes- 
siah, the  root  and  the  offspring  of  David ;  his  Lord  and 
heir  ;  God's  first  born.  They  are  of  the  same  tenor, 
and  are,  as  is  plain  from  the  terms  in  which  they  are 
expressed,  and  from  the  nature  of  the  purpose  which 
they  reveal,  absolute.  David  indeed  complains,  in  the 
following  verses,  as  though  they  were  made  void  ;  but 


[11] 

this  complaint  has  respect  to  present  contrary  appear- 
ances only,  and  is  corrected  at  the  close  of  the  Psalm. 
M  Blessed  be  the  Lord,  forever  more,  Amen  &  Amen.'* 

This  covenant,  though  equally  absolute  with  that 
addressed  to  Noah,  differs  from  it  in  this  respect,  that 
it  involves  personal  allegiance  on  the  part  of  David, 
and  his  seed.  This  was  not  a  contingenee  upon  which 
the  covenant  was  suspended  ;  but  essential  to  the  exe- 
cution, and  secured  by  the  terms  of  it.  This  distinc- 
tion, between  some  absolute  promises  and  others,  the 
reader  is  desired  to  keep  in  remembrance  ;  for  it  will 
be  of  use  in  ascertaining  the  divine  economy  in  re- 
gard to  the  Church. 

2.  The  word  covenant  is  sometimes  used  in  the  scrip- 
ture to  signify  law.  In  Deuteronomy  iv.  13.  the  ten 
commandments  are  expressly  called  God's  covenant. 
"And  he  declared  to  you  his  covenant  to  perform ,  even 
ten  commandments j  and  he  wrote  them  upon  two  tables 
of  stone."  The  ark,  because  it  contained  these  two 
tables  of  the  law,  was  called,  "  the  ark  of  the  covenant." 
The  word  law,  it  is  true,  is  sometimes  used  in  a  large 
sense,  as  intending  the  whole  of  the  Pentateuch  ;  and 
thenjt  comprehends  the  sacrifices,  the  purifications 
and  festivals,  with  their  special  design,  the  history  of 
facts,  and  the  promises,  wrought  into  the  dispensation 
by  Moses.  In  this  sense  the  word  lain  appears  to 
have  been  generally  used  by  the  Jewish  Rabbis.  And 
in  this  sense  it  is  used  by  our  Lord,  'when  he  says, 
Luke  xxiv.  44th,  "  These  are  the  words  which  I  spake 
unto  you,  while  I  was  yet .  with  you  ;  that  all  things 
must  be  fulfilled,  which  are  written  in  the  law  cf  Moses , 
and  in  the  prophets,  and  in  the  Psalms  concerning  me.*' 
But  we  see  from  the  quotation  just  made,  that  the 
word  covenant  is  used  to  signify  the  law,  in  the  strict- 
est sense  ;  as  a  mere  rule  of  obedience. * 

S.  The  term  covenant  is  applied,  Exodus  xxxi.  26 
to  the  Sabbath.  "Wherefore  the  children  of  Israel  shall 

*  This  use  of  the  term  covenant  is  by  no  means  peculiar  to  the  scripture.  The 
Pythagorian  and  Orphic  schools  among  theGrecks,  gave  this  name  to  their  pre. 
fepts.  "  Et*pro  legibus  apud  Oiphicos  jMTPythagoristas  ;  nam  hi,  pK£tcrip_ 
ts«  suo  gregi   vivendi  norma*,  ^taGaxa?,  vocabant 

Peli  ProlcgomtnA  in  Uatikanm. 


I 


[  12] 


eep  the  sabbath,  to  observe  the  sabbath  throughout 
their  generations,  for  a  perpetual  covenant." 

It  is  not  perhaps  necessary  to  stay  here  to  enquire 
in  what  sense  the  sabbath  is  a  covenant.  It  may  be 
just  observed,  that  it  seems  to  be  a  covenant  in  the 
same  sense  that  circumcision  is  called  a  covenant ; 
i.  e.  as  a  standing  token  in  Israel,  that  Jehovah  was 
their  God.  This  is  the  view  given  of  it  by  God  himself. 
Ezekiel,  xx.  12,  "  Moreover  also  I  gave  them  my 
sabbaths,  to  be  a  sign  between  me  and  them,  that  they 
might  know  that  I  am  the  Lord  that  sanctify  them." 

4.  In  Exodus,  xxxiv.  10,  the  word  covenant  is  used 
to  express  the  triumphs  of  divine  power  over  the  enemies 
of  Israel \  in  which  God  signally  appeared  in  their  be- 
half as  their  God.  "And  he  said,  Behold  I  make  a 
covenant  ;  before  all  thy  people  will  I  do  marvels,  such 
as  have  not  been  done  in  all  the  earth,  nor  in  any  na- 
tion ;  and  all  the  people  amongst  whom  thou  art,  shall 
see  the  work  of  the  Lord  ;  for  it  is  a  terrible  thing 
that  I  will  do  with  thee.  Observe  thou  that  which  I 
command  thee  this  day.  Behold  I  drive  out  before 
thee,  the  Amorite,  and  the  Canaanite,  and  the  Hittite, 
and  the  Perizzite,  and  the  Hivite,  and  the  Jebuzite." 
These  triumphs  of  God  over  the  enemies  of  Israel, 
were  another  token,  or  testimony,  that  they  were  his 
people,  and  that  he  was  their  God. 

5.  Our  Lord  Jesus  Christ  is  called  a  covenant.  Isaiah, 
xlii.  6,  "  I  the  Lord  have  called  thee  in  righteousness, 
and  will  hold  thy  hand,  and  will  keep  thee,  and  will 
give  thee  for  a  covenant  of  the  people,  for  a  light  of  the 
Gentiles."  That  this  passage  relates  to  Christ,  is  ev- 
ident from  the  application  which  the  Evangelists  make 
to  him  of  the  verses  with  which  it  is  connected.  He 
is  a  covenant,  as  he  is  the  leading  subject  of  promise, 
and  the  sum  of  the  blessing  bestowed  upon  sinners. 

6.  The  word  covenant  is  used  in  Job,  xxxi.  1,  for 
a  pious  resolution.  "  I  made  a  covenant  with  my  eyes ; 
why  then  should  I  think  upon  a  maid  ?" 

7.  The  word  is  used  ,to  signify  the  established  order 
in  ivhich  the  planetary  system  revolves.  Jeremiah  xxxiii. 


[is] 

20,  "  Thus  saith  the  Lord,  if  you  can  break  my  cove- 
nant of  the  day,  and  my  covenant  of  the  night  ;  and 
that  there  shall  not  be  day  and  night  in  their  season  ; 
then  may  also  my  covenant  be  broken  with  David  my 
servant,  &c."  That  the  word  covenant  here  does  not 
look  back  directly  to  the  promise  made  to  Noah  ;  but 
rather  respects  the  continuity  of  the  revolutions  of  the 
heavenly  bodies ;  which,  however,  is  partly  in  fulfil, 
ment  of  that  promise,  is,  I  think,  evident  from  a  cor- 
responding passage  in  the  31st  chapter,  35th  verse. 
"  Thus  saith  the  Lord,  which  giveth  the  sun  for  a 
light  by  day,  and  the  ordinances  of  the  moon,  and  of  the 
stars  for  a  light  by  night,  which  divideth  the  sea  when 
the  waves  thereof  roar,  the  Lord  of  Hosts  is  his  name. 
If  those"  ordinances  depart  from  before  me,  saith  the 
Lord,  then  the  seed  of  Israel  also  shall  cease  from  being 
a  nation  before  me  forever." 

8.  The  word  covenant  sometimes  signifies  in  the 
scripture, as  it  does  more  generally,  when  applied  to  the 
transactions  of  men  with  each  other,  an  agreement 
which  is  mutual.  The  word  under  this  meaning  is  ap- 
plied to  the  compact  which  was  entered  into  between 
Israel  and  the  Gibeonites.  This  compact  consisted  of 
mutual  engagements.  In  our  English  version  it  is  in- 
deed called  a  league.  But  in  the  Seventy  the  same 
word  is  used,  which  is  generally  rendered  covenant. 
The  word  covenant,  as  importing  mutual  agreement, 
is  applied  to  the  contract  of  marriage,  Malachi  ii.  14, 
"  Yet  is  she  thy  companion,  and  the  wife  of  thy  cove- 
nant." In  marriage  there  are  always  mutual  engage- 
ments. 

9.  The  word  covenant  is  used  to  signify  a  condition- 
al promise  on  the  part  of  God,  to  secure  the  felicity  of 
men,  upon  their  appropriating  him,  and  maintaining 
their  allegiance  to  him,  as  their  God.  In  this  sense 
it  is  evidently  used  in  Deuteronomy,  v.  2,  3,  *'  The 
Lord  our  God  made  a  covenant  with  us  in  Horcb. — 
The  Lord  made  not  this  covenant  with  our  fathers,  but 
with  us,  even  us,  who  are  all  of  us  here  alive  this  day." 
This  covenant  is  here  expressly  distinguished  from  pre- 


[14] 

vious  covenant  transactions  with  the  Patriarchs.  It  13 
found  in  the  19th  chapter  of  Exodus,  5  and  6  verses  j 
and,  as  there  laid  down,  is  undeniably  a  conditional 
promise.  "  Now  therefore,  if  ye  will  obey  my  voice 
indeed,  and  keep  my  covenant,  then  ye  shall  be  a  pecu- 
liar treasure  unto  me,  above  all  people,  for  all  the  earth 
is  mine,  and  ye  shall  be  unto  me  a  kingdom  of  priests, 
an  holy  nation.  These  are  the  words  which  thou  shalt 
speak  unto  the  children  of  Jsrael." 

Law  was  involved  in  this  covenant,  as  will  be  seen 
hereafter.  Still,  it  is  evident  the  word  covenant  has 
respect  here,  at  least  in  part,  to  promise.  And  this 
promise  is  conditional. 

10.  The  word  covenant  is  used  to  signify  the  sanc- 
tification  of  the   heart  by  the  special  influences  of  the 
Holy  Spirit,  involving  a  cordial  acceptance  of  the  over- 
tures of  grace  on  the  part  of  him  who  is  a  subject  of 
this  sanctification.     A  passage  in   the  3 1st  chapter  of 
Jeremiah  presents  this  idea   of  covenant.     "  Behold 
the  days  come  saith  the  Lord,  that  I  will  make  a  new 
covenant  with  the  house  of  Israel,  and  the  house  of 
Judah,  not  according  to  the  covenant  I  made  with  their 
fathers  in  the  day  that  I  took  them  by  the  hand  to  lead 
them  out  of  the  land  of  Egypt.     But  this  shall  be  the 
covenant  which  I  shall  make  with  the  house  of  Israel 
after  those  days  saith  the  Lord,   I  will  put  my  law   in 
their  inward  parts,  and  write  it  in  their  hearts  ;  and  I 
ivillbe  their  God,  and  they  shall  be  my  people."     This 
covenant  is  mentioned  again  in  the  40th  verse  of  the 
next  chapter.     "  And  I  will  make  an  everlasting  cov- 
enant  with  them,  that  I   will  not  turn  away  from  thqjn 
to  do  them  good  ;  but  I  will  put  my  fear  in  their  hearts 
and  they  shall  not  depart  from  me."    It  is  to  be  observ- 
ed, that  the  promise  of  God  is  one  thing,  and  the  eventt 
which  he  engages  to  bring  to  pass,  is  another.     It  is 
the  latter  which  is  here  called  a  new  covenant.      It 
consists  in  the  actual  renovation  of  the  hearts  of  the 
people  of  Israel  and  Judah  ;  and  in  God's  becoming 
spiritually  and  unalterably  united  to  them  as  their  God. 
This  covenant  was  made  with  the  house  of  Judah  oiv 


[15] 

their  return  from  the  Babylonian  captivity  ;  and  again 
under  the  ministry,  and  after  the  ascension  of  Jesus 
Christ ;  but  will  be  made,  in  a  far  more  extensive  and 
glorious  manner,  and,  in  complete  fulfilment  of  the 
promise,  at  some  future  period. 

Here  then  we  have  ten  distinct  senses  in  which  the 
word  covenant  is  used  in  the  Bible,  without  adverting 
to  the  nature  of  the  covenant  of  circumcision.  If  the 
word  has  so  many  distinct  meanings  in  the  scripture, 
it  must  be  hazardous  to  assume  any  particular  defini- 
tion of  covenant,  as  applying  in  all  cases,  or  even  gen- 
erally v  Nor  is  it  safe  to  say,  that  it  is  here  to  be  taken 
literally,  and  there  figuratively.  It  is  not  certain  that  it 
is  once  used  in  a  figurative  sense  either  in  the  Old 
Testament  or  the  New.  Like  many  words  in  all  lan- 
gnages,  it  has  a  large  and  inappropriate  signification. 
The  idea  which  it  is  designed  to  convey,  in  any  partic- 
ular placets  to  be  ascertained,from  the  subject  to  which 
it  is  applied,  and  the  transactions  which  it  expresses. 
Some  of  these  distinctions  respecting  the  meaning  of 
this  word  will  come  into  vi&v,  and  appear  to  have  their 
use,  as  we  progress  in  our  enquires. 


CHAPTER  II. 


Respecting  the  identity  of  what  are  commonly  called,  the  Cove- 
nant of  Redemption,  and  the  Covenant  of  Grace. 


IN  the  most  approved  systems  of  Divinity,  the 
word  covenant  is  often  used  to  express  an  agreement 
■which  is  supposed  to  have  taken  place  in  eternity,  be- 
tween the  Father,  Son  and  Holy  Ghost,  in  regard  to 
the  redemption  of  the  Church.  This  supposed  agree- 
ment is,  hence  called  the  covenant  of  redemption.  The 
■word  is  used  also  to  express  the  promise  made  by 
God  to  every  believer,  that  he  will  ultimately  bestow 
upon  him  the  blessedness  of  heaven.  This  blessedness 
is  promised  and  conferred  wholly,  of  grace.  Hence 
the  promise  is  called  the  covenant  of  grace.  Nei- 
ther of  these  phrases,  the  Covenant  of  Redemption  or 
the  Covenant  of  Grace,  i£  to  be  found  in  the  scrip- 
ture. There  are  however  those  covenant  tranactions 
which  they  are  meant  to  designate. 

That  we  may  fix  the  covenant  of  circumcision  in  its 
place  in  the  economy  of  God,  and  have  correct  views 
of  the  nature  of  its  promises,  it  is  necessary  that  we 
should  settle  the  question,  if  we  can,  whether  there  is 
any  foundation  in  the  scripture  for  this  distinction  ;  or 
whether  these  covenants  are  two  ;  or  are  only  distinct 
modifications  of  one  and  the  same  covenant.  Writers 
have  different  opinions  on  this  question.  Some  con- 
tend for  two  covenants,  numerically  distinct  from  each 
other.     Others  insist  that  there  is  but  one.*     The 

*  "The  distinction  between  a  covenant  of  Grace,  and  a  covenant  of  Redemp- 
tion is  without  any  foundation  in  the  word  of  God."  Gill's  reply  to  Clark, 
page  10.  "  The  covenant  of  Redemption  subsist?  between  the  three  persons  of 
the  Trinity,  and  was  eternal.  But  the  covenant  of  Grace  was  between  God  and 
fallen  man,  and  none  are  brought  into  this  covenant  unless  they  do,  in  some  way 
assent  to  its  conditions."  Cowles,  on  the  identity  of  the  Jewish  and  Christian 
Church,  page  7th.  "There  is  only  one  covenant  of  God's  making, the  covenant  of 
Grace  and  Redemption,  for  the  eternal  salvation  of  mankind  sinners.  The  scrip- 
ture reveals  but  one  for  that  purpose,  the  new  covenant,  the  everlasting  covenant." 
Cib's  Sacred  Contemplations,  paje  142. 


I 


C  17] 

covenant  of  Redemption,  by  all  who  admit  the  thing, 
is  allowed  to  be  brought  into  view  in  Isaiah,  liii.  chap- 
ter, 10,  11,  and  12  verses.  "  When  thou  shalt  make 
his  soul  an  offering  for  sin,  he  shall  see  his  seed,  he 
shall  prolong  his  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  his  hand.  He  snail  see  of  the  travail 
of  his  soul,  and  shall  be  satisfied;  by  his  knowledge 
shall  my  righteous  servant  justify  many  ;  for  he  shall 
bear  their  iniquities.  Therefore  I  will  divide  him 
a  portion  with  the  great,  and  he  shall  divide  the  spoil 
with  the  strong ;  because  he  hath  poured  out  his  soul 
unto  death,  and  he  was  numbered  with  the  transgres- 
sors, and  he  bare  the  sin  of  many,  and  made  inter- 
cession for  the  transgressors."  This  is  understood  to 
be  a  promise  on  the  part  of  God  the  Father  to  the 
Son.  The  ground  of  this  promise  was,  the  Son's 
making  his  soul  an  offering  for  sin.  This  event  was  as 
certain  us  the  purposes  of  God  are  unalterable,  and  un- 
frustrable.  The  promise  therefore,  was  suspended 
upon  no  contingence,  and  must  take  effect.  It  engag- 
ed a  seed,  and  the  salvation  of  that  seed  ;  so  that  they 
must  all  infallibly  be  saved.  Accordingly  our  Savior  ob- 
serves, John  vi.  37,  "  All' that  the  Father  givcth  to  me 
shall  come  to  me  ;  and  him  that  cometh  to  me,  I  will 
in  no  wise  cast  out." 

•What  is  called  the  covenant  of  grace,  is  brought  in- 
to view,  in  all  the  promises  which  are  addressed  by  God 
to  believers  generally.  An  example  we  have  in  this 
promise,  Hebrews  xiii.  6,  "  I  will  never  leave  thee, 
nor  forsake  thee."  % 

The  question,  now  is,  whether  the  term  covenant 
ma)-not  apply  to  these  two  ca^es  of  promise,  without 
a  numerical,  and  with  onlv  a  modal  distinction. 

Let  it  be  here  remarked,  that  God's  promise  of  eter- 
nal life  to  men,  assumes  different  attitudes,  under  dif- 
ferent circumstances.  It  is  sometimes  addressed  td 
men  conditionally  >  as  a  mere  proposal.  Thus  it  is  pre- 
sented in  the  55th  chapter  of  Isaiah,  first  verse.  "  Ho, 
every  one  that  thirstcth,  come  ye  to  the  waters  ;  and 
he  that  hath  no  monev,  come,  buy  and  cat,  yea,  comes 
C 


[  18  ]  «. 

buy  wine  and  milk,  without  money  and  without  price. 
Wherefore  do  you  spend  your  money  for  that  which  is 
not  bread,  and  your  labor  for  that  which  satisfieth  not  ? 
Hearken  diligently  unto  me,  and  eat  ye  that  which  is 
good,  and  let  your  soul  delight  itself  in  fatness.  In- 
cline your  ear,  and  come  unto  me,  hear  and  your  soul 
shall  iive  ;  and  I  will  make  an  everlasting  covenant  with 
you,  even  the  sure  mercies  of  David."  Here  God 
proposes  a  covenant  to  men,  which  is  certainly  a  gra- 
cious covenant ;  for  it  comprehends  the  sure  mercies 
of  David,  or  the  blessing  of  eternal  life.  The  promise 
is  conditional.  7/*  they  will  incline  their  ear  and  hear, 
their  soul  shall  live.  But  sometimes  this  promise  be-* 
comes  a  matter  of  mutual  agreement.  After  having 
been  proposed,  as  it  must  ever  be  in  order  to  be  an 
object  of  personal  faith ;  it  has  an  application ;  or  is  car- 
ried into  effect,  by  virtue  of  the  consent  of  him  to  whom 
it  is  proposed.  In  the  former  case  it  secures  no  bles- 
sing. In  the  latter  it  secures  all  blessings.  For  the 
promise  as  conditional  might  be  made  to  mankind  uni- 
versally ;  and  be  as  universally  disagreed  to.  No  ef- 
fect would  then  follow  but  their  heavier  condemnation* 
But  no  man  can  embrace  the  promise  and  fail  of  salva- 
tion.* Here  is  a  very  important  modal  difference, 
yet  the  promise  is  numerically  the  same. — Perhaps 
the  distinction  between  the  covenant  of  Redemp- 
tion, and  what  is  called  the  covenant  of  Grace  is  anal- 
ogous to  this  ;  not  that  they  are  two,  but  the  same 
covenant  under  different  modifications  ;  first,  in  the 
form  of  an  absolute  promise,  made  by  the  Father  to 
the  Son  ;  then  revealed  and  proposed  to  men  ;  and  then 
applied  and  carried  into  effect,  in  the  persons  of  those 
who  consent  to  it.  If  this  should  appear  to  be  the  case, 
it  will  be  coincident  with,  and  therefore  confirmed  by, 
the  innumerable  examples  in  which  the  word  covenant, 
when  it  respects  the  great  work  of  redeeming  grace,  is 
used  in  the  singular.  It  is  scarce  ever  used  in  the  plural. 

•  All  the  conditional  or  hypothetical  promises  recorded  in  the  Bible,  are,  I 
conceive,  the  covenant  of  Grace  or  Redemption,  call  it  which  you  will,  presentsd 
in  this  form  of  a  proposal.  And  all  the  absolute  promises  are  this  covenant  ap- 
plied or  carried  into  effect  with  respect  to  the  elect.  In  the  latter  case  the  prem- 
ises arc  )ca  and  amen. 


[19] 

As  the  covenant  state  of  all  the  elect  is  the  same, 
except  that  some  have  actually  embraced  the  covenant, 
and  some  have  not,  let  us,  to  ascertain  and  settle  this 
matter  conclusively,  have  our  eye  upon  an  individual, 
say  B.  Suppose  then  that  God  the  Father,  promised 
the  Son,  that  B  should  be  one  of  his  seed,  and  adorn, 
his  triumphs.* 

The  nature,  time,  and  manner,  of  the  salvation  of  B, 
are  to  be  understood  as  comprehended  in  the  promise, 
which  we  suppose  to  be  made  respecting  him  :  viz. 
that  salvation  should  be  proposed  to  him  ;  that  he 
should  be  influenced  to  embrace  this  proposal  ;  be 
made  a  subject  of  the  indwelling  of  the  Spirit ;  and  in 
consequence  inherit  eternal  life.  The  promise  de- 
pended upon  no  contingence,  and  could  not  fail.  Thus 
B.  was  "  chosen  in  Christ  before  the  foundation  of  the 
world,  that  he  should  be  holy  and  without  blame  before 
God  in  love.  He  was  predestinated  to  the  adoption  of 
a  child."  The  promise  in  this  case,  which  is  of  the  na- 
ture of  choice  and  predestination  tp  life,  is  what  is  in- 
tended by  the  Covenant  of  Redemption.  It  is  evident 
that  this  promise  completely  interested  B  in  the  bles- 
sings of  the  covenant.  No  posterior  circumstance 
could  interest  him  more  perfectly.  All  that  should 
follow,  in  relation  to  his  salvation,  would  be  but  the 
(execution  of  this  promise. 

In  the  course  of  events  B  exists,  as  a  revolted  and 
guilty  creature.  At  the  time,  and  in  the  manner  fixed 
on,  it  is  revealed  to  him,  that  God  means  to  save  a  part 
of  that  revolted  race  to  which  he  belongs.  He  is  not 
now  told  that  he  is  one  designated.  But  he  is  told 
that  Christ  has  laid  dou  n  his  life  for  the  sheep  ;  that 
salvation  through  him  is  tendered  to  men  indiscrimin- 
ately ;  that  the  door  of  mercy  is  open,  and  he  may  enter 

•  The  justness  of  applying  the  promise  of  the  covenant  of  redemption  to  an 
individual  will  surely  not  be  contested.  For  it  has  a  full  warrant  in  these  wordi 
of  our  Savior,  John,  vi.  37.  <l  All  that  the  Father  giveth  to  me  shall  come  to  me." 
This  passage  undeniably  teaches  that  individual  sinners  were  given  to  Christ.  For 
ill  is  composed  of  individuals.  And  these  individuals  were  those  and  those  oa. 
ly,  whom  Christ  undertook,  to  bring  to  himself.  This  was  to  be  done  to  be 
{ure  in  a  certain  way.  Still  the  promise,  both  on  the  part  of  the  Father  »nd 
•nd  of  the  Son,  re*pe;tec3  individual*,  aud  the  lanic-iudividual*. 


[,?0] 

if  he  pleases.  God  assures  him  that  he  will  be  his 
God,  or  which  is  the  same  thing,  that  he  shall  be  found 
among  those  on  whom  he  intends  to  bestow  eternal 
blessedness,  if  he  will  be  reconciled.  Here  is  a  cove- 
nant presented  hypothetical! v,  or  in  the  form  of  a  pro- 
posal. B,  influenced  by  the  renewing  action  of  the  Ho- 
ly Spirit  upon  his  soul,  penitently,  and  gratefully,  ac- 
cepts the  good  news,and  avouches  Jehovah  for  his  God. 
Here  the  covenant  is  established,  or  becomes  a  matter 
of  mutual  agreement  with  B. 

Now,  if  we  review  this  process,  it  will  appear,  that 
the  covenant  proposed,  is  nothing  more  nor  less  than  the 
Covenant  of  Redemption  revealed  and  addressed  to  B. 
For  it  simply  unfolds  the  promises  of  this  covenant, 
involving  the  principle  upon  which  they  were  made, 
and  the  manner  in  which  it  was  agreed  that  they  should 
be  carried  into  effect,  viz.  by  the  preaching  of  it,  and 
the  application  of  it  by  the  Holy  Ghost.  The  cove- 
nant which  takes  effect,  as  a  matter  of  mutual  agree- 
ment between  God  and  B,  is  nothing  moie  nor  less 
than  the  Covenant  of  Redemption,  executed  with  re- 
spect to  B.  B's  salvation  is  now  no  more  secure,  and 
he  is  no  more  interested  in  the  covenant  favor  of  God 
than  he  was  before  he  believed.  There  is  indeed  an 
alteration,  with  respect  to  his  actual  relative  condition. 
In  respect  to  his  unbelieving  state,  he  was  under  the 
curse  ;  now  he  is  under  the  blessing.  He  before  re- 
fused. Now  his  consent  is  given.  But  his  consent 
was  comprehended  in,  and  secured  by  the  promise  of 
the  covenant.  Consent  is  a  blessincr  of  the  covenant, 
and  in  it  the  work  of  salvation  begins.  It  is  the  prom- 
ise of  God  then  entirely,  not  the  consent  of  B,  which 
interests  him  in  the  blessing.  So  that  the  covenants 
which  are  such  as  a  matter  of  proposal,  and  agreement  t 
are  the  covenant  of  redemption, /j///>//.$yW,  and  executed. 
But  neither  the  publication,  nor  execution  of  a  prom- 
ise, forms  numerically  another  promise.  So  far  therefore 
as  the  term  covenant  is  applied  to  either  in  a  distinct 
sense,  it  can  only  mark  a  new  modification  in  which 
the  covenant  of  Redemption  is  placed. 


[21] 

It  will  appear  in  the  progress  of  this  work,  that  there 
is  an  exact  similarity  between  the  promises  of  the  cov- 
enant  made  with  Abraham  and  those  of  the  covenant  of 
Redemption.  We  cannot  anticipate  the  analysis  of  the 
former  which  is  to  be  given.  But  so  much  may  be 
here  observed.  There  was  a  seed  of  some  sort,  with 
which  God  promised  Abraham  that  he  would  establish 
his  covenant,  so  as  to  be  their  God.  Supposing  this 
promise  to  be  absolute,  which  will  be  proved  ;  it  was 
just  like  the  promise  made  by  God  the  Father  to  the 
Son.  The  promise  to  the  Son,  was  ;  that  he  would 
give  him  a  seed  ;  that  he  would  establish  his  cove- 
nant with  that  seed  ;  and  be  their  God.  The  prom- 
ise to  Abraham  was  ;  that  God  would  give  him  a 
seed  ;  that  he  would  establish  his  covenant  with 
that  seed  ;  and  be  their  God.  Let  us  now  sup- 
pose, that  Moses  was  one  of  the  seed  of  Abraham 
promised  to  him,  and  respected  in  the  covenant  made 
with  him,  as  he  undoubtedly  was.  The  promise  then  se- 
cured, that  Moses  should  exist,  that  he  should  embrace 
the  covenant,  and  walk  in  it  ;  and  that  God  would  be 
his  God.  Moses  exists,  and  at  a. particular  moment 
actually  embraces  the  covenant.  But  a  numerically 
distinct  covenant  is  not  now  established  with  Moses. 
If  this  were  true,  there  would  be  as  many  covenants  as 
there  are  believers.  No,  it  is  the  covenant  of  Abraham, 
which  is  now,  in  fulfilment  of  the  promise  of  it,  estab- 
lished with  Moses.  It  is  this  identical  covenant  ap- 
plied and  executed  with  respect  to  him.  Moses  and 
Abraham  are  in  the  same  covenant.  This  illustrates 
and  confirms  the  identity  of  the  covenants  of  Redemp- 
tion and  Grace.  Hence  the  word  covenant,  v*  hen  it  is 
used  with  respect  to  the  blessing,  is  so  universally  in  the 
singular.  It  may  be  useful  to  refer  to  a  few  passages. 
Psalms,  xxv.  14,  "The  secret  cf  the  Lord  is  with 
them  that  fear  him,  and  he  will  shew  them  his  cove- 
nant" Psalms,  Ixxiv.  20,  "Have  respect  unto  the 
covenant."  Psalms,  cxi.  5,  "  He  hath  given  meat  un- 
to them  that  fear  him,  he  will  be  ever  mindful  of  his 
covenant."     Isaiah,  lvi.  4,   "  For  thus  saith  the  Lord 


[22] 

unto  the  Eunuchs  that  keep  my  sabbaths,  and  choose 
the  things  that  please  me,  and  take  hold  of  my  cove- 
nant." Hosea,  vi.  7,  "  But  they  like  men  have  trans- 
gressed the  covenant."'  Matthew,  iii.  1,  "Even  the 
messenger  of  the  co tenant."  Acts,  iii.  25,  "  Ye  are 
the  children  of  the  covenant.'1''  Hebrews,  ix.  15,  "And 
for  this  cause  he  is  the  mediator  of  the  New  Testament, 
or  covenant,  that  by  means  of  death  for  the  redemption 
of  tlie  transgressions  which  were  under  the  first  testa- 
ment, they  which  are  called  might  recive  the  promise 
of  eternal  inheritance."  Surely  this  language,  which 
runs  through  the  scripture,  from  beginning  to  end,  is 
against  the  idea,  that  God  has  two  or  more  distinct  gra- 
cious covenants  respecting  his  redeemed  people,  securing 
their  salvation.  Nor,  as  Dr.  Gill  correctly  observes,  is 
there  one  word  in  scripture  in  favor  of  sucha  distinction.* 

We  shall  go  upon  the  principle  then,  that  the  cove- 
nant, meaning  by  covenant,  that  which  is  equivalent 
with  efficient  promise  (for  the  term,  as  it  means  law,  tok- 
en, &x.  is  here  out  of  the  question)  is  one,  and  shall 
call  it  God's  gracious  covenant. 

This  one  covenant  is  the  substance  of  that  revelation 
which  God  has  given  to  us  in  the  Holy  Scriptures. 
The  historic  and  prophetic  parts  of  the  scripture  are  to 
be  viewed  as  illustrating  the  manner  in  which  God  exe- 
cutes the  promises  of  this  covenant.  The  devotional 
parts  chiefly  consist  in  celebrating  the  omnipotence, 
the  wisdom,  the  faithfulness  and  grace  with  which  it 
is  carried  into  affect.  All  the  assurances  which  are 
there  addressed  to  individuals,  or  the  church  at  large  f 
all  the  benedictions  pronounced  ;  all  the  tender  names 
God  is  pleased  to  assume  and  the  condescending  manner 
in  which  he  is  pleased  to  declare,  that  he  unites  him- 
self to  saints  as  their  God  ;  are  so  many  illustrations  of 
the  plenitude  of  grace  which  it  contains.  The  law 
is  a  schoolmaster  to  lead  us  to  him  who  is  the  media- 
tor of  it.     The   blood   of  Christ  is  the  blood  of  this 

*  But  the  Dt.  did  not  perceive  how  this  idea  militates  entirely  with  the  view 
he  has  given  us,  and  which  is  given  us  in  the  writings  of  Baptists  generally,  of 
the  Abrahamic  covenant,  of  the  nature  of  the  Hebrew  community,  and  of  cxclq. 
iiv«  adult  membership  and  baptism.     How  it  doc*  will  be  »ccr»  bi  the  sequel. 


[23] 

covenant  solemnly  sealing-  it.  "  For,"  Matthew,  xxvi, 
28,  "  this  is  my  blood  of  the  New  Testament." 

This  one  covenant  is  the  flourishing  stock  on  which 
every  promise  to  man  gro\vs,\vhether  absolute  or  condi- 
tional, relative  to  one  dispensation  or  another,  to  time  or 
to  eternity.  On  the  basis  of  this  covenant  it  is  prop- 
er for  God  to  make  any  promise  that  he  sees  fit,  td 
families  or  to  individuals.  Hence  we  find  in  fact,  par- 
ticular promises  made  to  one  person,  which  are  not 
made  to  another.  Some  promises  were  made  to  Abra- 
ham, which  have  not  been  made  to  any  other  of  the  hu- 
man race.  And  this  is  true  of  Moses,  Joshua,  Samuel, 
David,  Jeremiah,  Daniel,  Peter  and  Paul.  A  promise 
was  made  to  the  widow  of  Sarepta,  which  was  made  to 
no  other  human  being.  Some  of  these  promises  are 
absolute,  some  of  them  conditional.  It  cannot  per- 
haps be  strictly  correct  to  say  of  one  of  these  particular 
and  appropriate  promises,  separately  considered,  that  it  is 
the  gracious  covenant  of  Gody  or  the  covenant  of  grace, 
any  more  than  it  can  be  correct  to  say  of  a  branch, 
that  it  is  the  tree.  But  as  the  nature  of  a  branch  is  de- 
termined by  the  tree  on  which  it  grows  ;  so  it  must  be 
safe  and  correct  to  say,  that  all  these  particular  prom- 
ises, shooting  out  from  God's  gracious  covenant,  as 
the  parent  stock,  are  exclusively  of  a  gracious  nature, 
and  belong  to  it. 

To  adopt  the  beautiful  and  expressive  figure  of 
Paul,  Romans,  xi.  the  covenant  is  an  olive  tree,  (a  svm- 
bol  of  peace)  planted  in  a  bountiful  soil,  cultured  by 
the  hand  of  efficacious  grace,  full  of  fatness,  shooting 
up  to  heaven,  and  spreading  into  an  infinite  multitude 
of  branches.  The  branches  are  distinguishable  from 
each  other  ;  but  they  all  depend  upon  the  tree,  and  be- 
long to  it.  They  may  be  perpetually  multiplying ; 
yet  the  tree  is  but  one.* 

•  Herman  Witsiuj,  in  his  Economy  of  the  Covenants,  treats  the  Covenant  of 
of  Grace  and  the  Covenant  of  Redemption  as  distinguishable.  Yet  he  is  con- 
strained to  speak  of  them  as  essentially  the  same.  His  words  are,  Vol.  I.  page  382, 
»'  If  we  view  the  substance  of  the  covenant,  it  is  but  only  one,  nor  is  it  possible 
it  should  be  otherways.— (He  means  the  covenant  of  grace.)  And  that  Testament 
which  was  consecrated  by  the  blood  of  Christ,  he  (Paul)  calls  everlasting  ;  becaust 
*r  net  itttUdfrom  eternity,  published  imnicdmely  upan  the  fall  of  the  first  mu 


[24  ] 

Aided  by  this  extended  view  of  God's  gracious 
covenant,  we  shall  be  better  able  to  understand  the  na- 
ture of  God's  transactions  with  Abraham.  To  which 
therefore  we  will  next  proceed. 

constantly  handed  down  by  the  ancients,  msrc  fully  explained  by  Christ  him- 
self and  his  apostles  and  is  to  continue  throughout  all  ages  ;  in  virtue  of  which 
believers  shall  inherit  eternal  happiness."  Most  undoubtedly  it  is  the  covenant  of 
Redemption  which  was  fixed  in  eternity,  and  in  virtue  of  which  believers  inherit 
eternal  happiness.  In  like  manner,  Dr.  Samuel  Hopkins  says,  System,  2d.  Vol. 
page  93,  "  The  Covenant  of  Grace,  when  understood  in  the  most  extensive  sense, 
comprehends  all  the  designs  and  transactons  respecting  the  redemption  of  man 
by  Jesus  Christ.  In  this  \  lew,  it  comprehends  the  eternal  purpose  of  God,  the 
father,  Son  and  Holy  Ghost,  to  redeem  man,  fixing  the  manner  of  it,  and  every 
thing  that  relates  to  it,  and  entering  into  a  mutual  agreement  or  covenant,  in 
-which  the  part  which  each  person  should  perform,  as  distinguished  from  the 
o-her,  was  fixed  and  voluntarily  undertaken."  Here  certainly  is  the  covenant  of 
.Redemption.  Vet,  strange  to  tell !  The  Dr.  attempts  to  make  an  entirely  distinct 
thing  of  the  Covenant  of  Grace.  The  reason  of  this  confusion  is,  that  it  is  im- 
possible to  give  any  account  of  the  one,  without  comprehending  the  other.  In 
the  Covenant  ot  Grace  simply  an  agreement  which  subsists  between  God  and  the 
individual  believer  ?  Then  it  had  its  beginning  in  time.  For  the  agreement 
could  not  exist  belore  the  believer  himself  existed.  And  then  there  are  as  ma- 
ny Covenants  of  Grace  as  there  are  be';evers.  For  the  agreement  which  subsists 
between  Cod  and  me,  is  not  an  agreement  which  subsists  between  God  and  an- 
other person,  In  short,  a  Covenant  of  Grace,  distinct  numerically  from  the  Cove- 
nant ot  Redemption,  is  an  indefinable  thing. 


CHAPTER  III. 


Respecting  the  character  and  relative  state  of  Abraham,  prior 
to  God's  establishing  with  him  that  covenant  which  has  been 
commonly  styled  the  covenant  of  circumcision  ;  or  prior  to 
that  covenant  transaction  recorded  in  the  17th  chapter  of 
Genesis. 


IT  is  undeniable  that  from  a  period  not  very- 
remote  from  the  first  apostacy,  to  the  calling  of  Abra- 
ham, there  were  pious  persons  in  the  world.  Abel, 
Enoch,  and  Noah,  were  eminently  of  this  character. — 
Others  there  were  who  were  distinguished  from  the 
idolatrous,  and  irreligious  part  of  mankind,  as  the  sons 
of  God.  But  so  little  is  said  respecting  their  open  sep- 
aration and  union,  under  covenant  bonds  ;  or  as  a  col- 
lective society  ;  that  we  can  scarcely  discern  an  organ- 
ized Church  during  that  whole  period. 

The  calling  of  Abraham  was  a  new  epoch  in  the  history 
of  the  work  of  redemption.  It  was  an  event  which  had 
special  respect  to  the  Messiah  ;  and  the  establishment, 
increase,  and  perpetutity,  of  his  kingdom  in  a  compact- 
ed state,  and  before  the  eyes  of  the  world.  Abraham 
was  a  person  of  real  piety.  He  was  strong  in  faith, 
giving  glory  to  God.  He  is  spoken  of  in  the  scriptures, 
in  terms  of  high  commendation,  in  that  light.  God 
testifies  of  him,  Genesis,  xviii.  19.  "  For  I  know 
him,  that  he  will  command  his  children,  and  his  house- 
hold after  him  ;  and  they  shall  keep  the  way  of  the 
Lord  ;  to  do  justice  and  judgment,  that  the  Lord  may 
bring  upon  Abraham  that  which  he  "hath  spoken  of 
him."  He  is  called  by  way  of  eminence,  "  the  friend 
ofGod.^  Isaiah,  xli.  8.  He  is  spoken  of  by  Jesus 
Christ,  as  the  Father  of  the  whole  body  of  Israel.  John 
viii.  56.  "  Your  Father  Abralv.m  rejoiced  to  see  my 
day,  and  he  saw  it,  and  was  glad."  And  the  whole 
D 


[26] 

body  of  believers,  from  Christ,  to  the  end  of  the  world, 
are  placed  in  connexion  with  him,  as  his  children. — 
All  who  are  of  f  lith  are  asserted  to  be  children  of,  and 
to  be  blessed  with,  faithful  Abraham.  Believing  Jews, 
and  believing  Gentiles,  have  one  common  spiritual  re- 
lation to  him.  Galatians  iii.  28,  29.  '■  There  is 
neither  Jew  nor  Greek,  there  is  neither  bond  nor  free, 
there  is  neither  male  nor  female  ;  for  ye  arc  all  one  in 
Christ  Jesus.  And  if  ye  be  Christ's,  then  are  ye  Abra- 
ham's seed,  and  heirs  according  to  the  promise."  All 
inferior  distinctions  are  ultimately  lost  in  the  unity  of 
the  family  state.  This  family  is  the  Church  ;  the 
Church,  as  a  collective  and  associated  body,  under  im- 
mediate divine  superintendance,  and  protection.  In 
order  then  to  obtain  right  ideas  of  the  constitution  and 
duration  of  the  Church  of  God  in  this  view,  we  must 
begin  with  this  illustrious  patriarch.  We  must  en- 
deavor to  ascertain  as  accurately  as  we  can,  the  relation 
to  God  in  which  he  stood,  and  the  peculiar  nature  of 
those  covenant  transactions  which  took  place  between 
God  and  him. 

The  first  thing  we  hear  of  importance  respecting 
Abraham  is  his  calling,  or  his  open  separation,  in  obe- 
dience to  the  command  of  God,  from  his  kindred,  and 
the  place  of  his  accustomed  habitation.  Genesis,  xii. 
1,  "  Now  the  Lord  had  said  unto  Abraham,  Get  thee 
out  of  thy  country,  and  from  thy  kindred,  and  from 
thy  father's  house,  unto  a  land  that  I  will  shew  thee. 
And  I  will  make  of  thee  a  great  nation.  And  I  will 
bless  thee  and  make  thy  name  great,  and  thou  shalt  be 
a  blessing.  And  I  will  bless  them  that  bless  thee,  and 
I  w  ill  curse  him  that  curseth  thee,  and  in  thee  shall  all 
families  of  the  earth  be  blessed.  So  Abraham  depart- 
ed as  the  Lord  had  spoken  unto  him  :  And  Lot  went 
with  him.  And  Abraham  was  seventy  and  five  years 
old  when  he  departed  out  of  Haran.  And  Abraham 
took  Sarai  his  wife,  and  Lot  his  brother's  son,  and  all 
the  substance  that  they  had  gathered,  and  the  souls  that 
they  had  gotten  in  Haran,  and  they  went  forth  into  the 
land  of  Canaan,  and  into  the  land  of  Canaan  they  came." 


[27] 

It  is  evident  that  Abraham  was  at  this  time,  a  subject 
of  faith.  His  prompt  obedience  to  the  command  of 
God,  in  the  face  of  so  many  natural  inducements  to  the 
contrary,  is  proof  of  it.  Faith  was  the  principle  of  this 
obedience.  For  the  writer  of  the  Epistle  to  the  Hebrews, 
in  the  11th  chapter  and  8th  verse  of  that  Epistle,  tells 
us,  "  By  faith  Abraham,  when  he  was  called  to  go  out, 
into  a  place,  which  he  should  after  receive  for  an  inheri- 
tance, obeyed,  and  he  went  out,  not  knowing  whither 
he  went."  He  was  separated  from  his  father's  house, 
led  to  Canaan,  his  future  earthly  inheritance,  a  type 
and  pledge  of  the  heavenly,  was  blessed  of  God,  and 
designated  to  be  a  blessing,  as  a  subject  of  faith. 

The  promises  attached  to  this  call  were  comprehen- 
sive of  all  good.  They  implied  an  indissoluble  and 
holy  relation  between  God  and  Abraham  ;  and  had  evi- 
dently in  view,  the  establishment  of  the  Church  in  the 
persons  of  his  descendants  ;  the  advent  of  the  Messiah, 
who,  according  to  the  flesh,  was  to  proceed  from  his 
loins  ;  and,  by  a  scries  of  antecedent  and  subsequent 
events,  the  accomplishment  of  that  great  salvation,  of 
which  the  Messiah  is  the  author,  and  the  finisher.  This 
is  evident  from  the  obvious  import  of  these  promises  ; 
but  will  be  made  to  appear  more  clearly  in  the  sequel. 
This  initial  proceeding  on  the  partof  God, was  altogether 
gracious,  and  ought  to  be  understood  as  giving  a  char- 
acter to  all  subsequent  transactions  with  this  patriarch, 
and  the  events  which  followed,  in  regard  to  the  family  of 
which  he  was  now  publicly  and  solemnly  constituted 
head.  The  promises  were  certainly  of  a  gracious  na- 
ture. All  promises  made  by  God  to  creatures  wjio 
have  become  obnoxious  to  punishment  by  sinning  a- 
gainst  him,  must  be  of  this  nature.  The  law  and  prom- 
ise are  contrasted.  The  law  worketh  wrath.  Prom- 
ise is  the  language  of  peace.  It  holds  out  a  bkssi?ig. 
Hence  the  apostle  Paul  so  carefully  distinguishes  be- 
tween law  and  promise.  Galatians  iii.  18,  "  For  if 
the  inheritance  be  of  the  law  it  is  no  more  of  promise  ; 
but  God  gave  it  to  Abraham  by  promise."  God  de- 
clares here  that  he  will  curse  all  who  curse  Abraham. 


[28] 

He  is  here  then,  as  expressly  as  possible, recognized  as 
a  subject  of  grace,  and  all  the  blessings  secured  to  him 
are  promised  upon  this  ground.  These  promises  are 
not  conditional,  but  absolute.  They  are  suspended 
upon  no  contingence.  They  are  an  irrecoverable  grant, 
and  must  take  effect. 

Another  promise  made  to  Abraham  is  mentioned  in 
the  7th  verse  of  this  chapter.  "  And  the  Lord  ap- 
peared unto  Abraham,  and  said,  unto  thy  seed  ivill 
I  give  this  land."  This  promise  also,  is,  for  the 
reasons  just  mentioned,  of  a  gracious  nature,  and  proves 
that  Abraham  was  now  a  subject  of  special  grace. 

The  promise  of  a  numerous  posterity,  and  of  the  land 
of  Canaan  to  be  given  them  for  a  possession,  is  renewed 
to  Abraham  in  the  14,  15,  16,  and  17  verses  ;  and, 
as  in  the  former  case,  proves  his  covenant  interest  in 
the  divine  favor.  This  holy  relation  Abraham  ratifies 
by  building  an  altar  unto  the  Lord  in  Hebron,  verse  18. 

Afterwards  we  find  it  openly  acknowledged,  and 
confirmed,  by  the  benediction  of  Melchizedek,  king  of 
Salem,  and  priest  of  the  Most  High  God,  who  went 
forth  to  meet  him,  as  he  was  returning  in  triumph  from 
the  vale  of  Siddim.  Genesis,  xiv,  18,  19.  "  And 
Melchizedek,  king  of  Salem,  brought  forth  bread  and 
wine  ;  and  he  was  the  priest  of  the  Most  High  God, 
and  he  blessed  him  and  said,  Blessed  be  Abraham  of 
the  Most  High  God,  possessor  of  heaven  and  earth." 
Melchizedek  was  an  extraordinary  character.  In  him, 
as  in  the  Savior,  vyere  united,  the  offices  of  prophet, 
priest,  and  king.  This  benediction  was  prophetical ; 
and  the  offices  of  priest  and  king  are  expressly  assign- 
ed to  him.  His  priesthood  was  altogether  distinguish- 
able from  the  order  of  Aaron,  and  superior  to  it.  For 
the  tribe  of  Levi,  which  enjoyed  the  Aaronic  priesthood, 
was  in  the  loins  of  Abraham,  when  Melchizedek  met 
him  ;  and  as  the  less  was  blessed  of  the  better.  Hebrews 
vii.  6,  7.  "  But  he  whose  descent  is  not  counted  from 
them,  received  tithes  from  Abraham,  and  blessed  him 
that  had  the  promises.  And  without  all  controversy s 
the  less  is  blessec^of  the  better." 


[29] 

He  was  not  probably  Christ  himself ;  but  was  a  re- 
markable type  of  him.  For,  Hebrews,  vii.  3,  "  Be- 
ing made  like  unto  the  Son  of  God,  he  abideth  a  priest 
continually."  As  the  contrast  of  the  mortal  state  of 
the  priests  of  the  Aaronic  order,  it  is  "  witnessed  of 
him  that  he  liveth,"  8th  verse.  Five  times,  in  this 
Epistle  to  the  Hebrews,  is  Jesus  mentioned  as,  "made 
a  priest  forever  after  the  order  of  Melchizedck." 

As  such  a  remarkable  type  of  Christ,  Melchizedek 
was  commissioned  to  bear  the  blessing  to  Abraham. — 
And  as  an  outward  testimonial  of  it,  to  which  the  ap- 
pointed elements  in  the  Lord's  supper  are  probably 
conformed,  he  brought  forth  bread  and  wine.  In  this 
whole  transaction  we  perceive  a  wonderful  coincidence 
with  the  dispensation  of  the  Gospel.  Here  is  in  fact  a 
Gospel  preacher,  an  extraordinary  representative  and 
forerunner  of  the  adorable  Jesus,  bringing  srlad  tidinas 
of  great  joy  to  the  Father  of  the  faithful ;  which  not  on- 
ly respected  him,  but  his  immense  family.  This  an- 
nunciation of  Gospel  blessings,  at  this  time,  when  ex- 
hausted by  the  labors  of  travel  and  battle,  must  have 
been  greatly  exhilerating  to  Abraham.  Now,  "  he  re- 
joiced to  see  Christ's  day,  and  he  saw  it  and  was  glad." 
John  viii.  56. 

In  the  conquest  he  gained  over  the  enemies  of  God, 
and  the  spiritual  consolations  imparted  to  him  under 
this  benediction,  he  enjoyed  those  holy  triumphs  which 
fall  to  the  experience  of  all  believers. 

In  the  15th  chapter  of  this  book  of  Genesis,  God 
again  addresses  Abraham  in  language  of  covenant  fa- 
vor. "  After  these  things  the  word  of  the  Lord  came 
unto  Abraham  in  a  vision,  saying,  Fear  not  Abraham, 
for  I  am  thy  shield,  and  thy  exceeding  great  reward." 
What  more  gracious  declaration  was  ever  made, or  can  be 
made,  to  man  than  this  ?  Here  Abraham  is  required  to 
dismiss  all  his  solicitude,  both  With  respect  to  this 
world,  and  the  next ;  for  that  God  is  his  salvation. 

The  next  thing  of  importance  that  we  find  respecting 
Abraham,  is  the  promise  of  an  heir  from  his  own  bow- 
els.    This  promise  he  believed,  and  it  was  counted  to 


[30] 

him  for  righteousness.  The  promise  of  an  heir,  and 
the  faith  with  which  Abraham  embraced  it,  were  con- 
siderably anterior  to  the  appointment  of  circumcision. 
Tins  is  found  to  be  a  fact  on  the  face  of  the  history  ; 
and  is  expressly  mentioned  by  the  apostle  Paul,  Rom- 
ans, iv.  9.  "  For  we  say  that  faith  was  reckoned  to 
Abraham  for  righteousness.  How  was  it  then  reck- 
oned ?  When  he  was  in  circumcision,  or  in  uncircum- 
cision  ?  Not  in  circumcision,  but  in  uncircumcision. 
And  he  received  the  sign  of  circumcision,  a  seal  of  the 
righteousness  of  the  faith  which  he  had,  being  yet 
uncircumcised,  that  righteousness  might  be  imputed  to 
them  also."  It  is  evident  from  this  passage,  as  well  as 
from  all  that  has  been  before  adduced,  that  Abraham 
was  interested  in  the  righteousness  of  faith,  that  right- 
eousness which  faith  secures,  long  before  circumcision 
was  instituted.  This  righteousness  of  faith  was  a 
righteousness  which  Abraham  found.  For  the  asser- 
tion of  the  apostle  just  quoted  from  the  4th  of  Romans, 
is  made  in  reply  to  the  question  put  in  the  first  verse 
of  the  chapter.  "  What  shall  we  say  then  that  Abra- 
ham, our  father,  as  pertaining  to  the  flesh,  hath  found  ?" 
It  is  a  righteousness  entirely  distinct  from  faith  itself. 
It  is  a  righteousness  imputed  to  all  who  believe.  It 
is  a  righteousness  without  works,  verse  6th.  It  is  the 
nonimputation  of  sin,  and  the  blessedness  which  the 
full  pardon  of  it  involves,  verse  8th.  It  is  comprehen- 
sively the  blessing  with  which  God  blessed  Abraham, 
and  which  was  the  specific  reward  of  his  faith.  It  is 
the  very  blessing  which  has  come  on  the  Gentiles 
through  faith.  It  cannot  be  otherways ;  because  faith 
is  ever  a  fruit  of  the  same  spirit ;  is  of  the  same  nature ; 
respects  the  same  object,  the  promise  ;  is  ever  con- 
trasted to  the  same  things,  law  and  works  ;  is  ever 
the  principle  of  life  ;  for  "  the  just  shall  live  by.  his 
faith  ;"  and  is  ever  crowned  with  the  same  victory  ; 
for  "  this  is  the  victory,  whidh  overcometh  the  world, 
even  our  faith." 

It  may  be  worth  while   to  remark  here,  that,  as  cir- 
cumcision is  expressly  declared  by  the  apostle  to  be  a 


[31] 

seal  of  the  righteousness  of  the  faith  which  Abraham 
had,  being  yet  uncircumcised,  that  is,  long  before  cir- 
cumcision was  instituted,  it  sealed  a  promise  which  was 
made  long  before  the  transactions  recorded  in  the  17th 
of  Genesis  ;  and  as  circumcision  is  also  declared  to  be 
a  token  of  the  covenant,  spoken  of  in  this  17th  chapter, 
established  by  God  with  Abraham  and  his  seed  ;  it  is 
undeniable,  that  this  covenant,callcd  the  covenant  of  cir- 
cumcision, and  the  anterior  promise, are  substantially  the 
same.  Circumcision  is  certainly  not  a  seal  of  one 
thing,  and  a  token  of  another.  Or  if  it  should  be  contend- 
ed, that  seal  and  token  are  not  of  exactly  equivalent  im- 
port, yet,  circumcision  had  respect  to  the  first  transac- 
tion as  well  as  to  the  last,  and  to  nothing  but  promise.* 
On  the  whole  it  seems  undeniable  that  Abraham  was 
respected  altogether  as  a  saint  ;  that  God  was  his  God, 
upon  this  ground  ;  that  he  was  in  covenant  with  God 
years  before  circumcision  was  instituted  ;  that  the  re- 
lation, which  subsisted  between  God  and  him,  was  al- 
together spiritual ;  that  the  blessings  promised  were 
wholly  by  grace  ;  that  they  were  embraced  by  faith  ; 
and  therefore,  that  all  the  transactions  of  God  with  him, 

*  It  is  a  pitiful  explanation  which  is  given  by  some  writers  of  this  righteous- 
ness of  faith,  which  is  mentioned  here,  and  in  many  other  places  of  the  scripture; 
that  it  means  the  reality,  or  the  morally  right  nature  of  Abraham's  faith  ;  and 
therefore  has  no  respect  to  the  object  of  faith,  or  the  faith  of  any  other  person. — 
*«  That  which  St.  Paul  meant,  by  calling  circumcision  the  seal  of  the  righteous- 
ness of  Abraham's  faith  is  simply  this,  that  the  alacrity,  promptitude  and  cheer- 
fulness, with  which  he  received  and  obeyed  this  self  denying  duty,  was  a  seal, 
token,  or  confirming  evidence,  of  the  sincerity  of  his  faith."  Andrews's  Vindica- 
tion, page  39.  According  to  this  construction,  the  whole  design  of  circumcis- 
ion, in  all  the  innumerable  cases  in  which  it  has  been  practiced,  was  to  assure 
Abraham  and  the  world,  that  his  faith  was  not  insincere,  but  sincere  faith  ;  or 
true  faith  in  opposition  to  that  which  is  mere  preterce.  But  the  sincerity  of  A- 
braham's  faith  wanted  no  such  confirmation.  The  attestation  of  God  who  knew  , 
his  heart  ;  and  his  own  works,  furnished  such  proof  of  this,  as  rendered  «verv 
other  evidence  altogether  superfluous,  j.iires  tells  us  how  Abraham's  faith  was 
justified,  or  proved  to  be  genuine.  It  was  not  by  circumcision,  but  by  his 
works.  James  ii.  22,  "Secst  thou  how  faith  wrought  with  his  works,  and  by 
tatrks  was  faith  made  perfect  f"  The  sealing  respected  nothing  done  by  man. — 
It  respected  the  promise  of  God,  with  the  blessing  whirh  it  secured.  Man'can- 
notseal  his  own  actions.  He  is  a  mere  recipient  of  the  blessing.  The  right- 
eousness of  faith  was  not  peculiar  to  Abraham.  It  was  enjoyed  by  his  progeni- 
tor Noah.  Hebrews  xi  7.  "  By  faith  N'oah,  being  warned  of  God,  of  things  not 
jeen  as  yet,  moved  with  fear,  prepired  an  Ark  to  the  saving  of  his  house  ;  by 
which  he  condemned  the  world,  and  became  heir  of  the  righteousness  which  is  by 
faith."  See  an  ingenious  illustration  of  the  righteousness  of  faith,  by  Edward 
Williams,  D.  D.  in  his  woik  entitled,  Antipocdobaptism  Examined,  Vol.  I. 
chapter  2.     Sec  ako,  Dr.  Stephen  Weft's  Dissertation  on  Jnfant  Baptism,  psje  14. 


[32] 

so  far.  were  as  removed  as  possible  from  all  legal  prin- 
ciplcs,  and  from  a  mere  temporal  or  civil  alliance. 

The  land  of  Canaan  was  indeed  promised  to  him  ; 
not  however  as  a  mere  temporal  acquisition,  or  for  po- 
litical purposes  ;  but  as  a  part  of  the  inheritance  of 
grace  ;  as  the  cradle  of  the  Church  during  its  minority ; 
as  subservient  to  the  diffusion  of  the  blessing,  which 
was  to  be  transmitted  through  his  natural  descendants  ; 
as  a  theatre  on  which  was  to  be  transacted,  the  great 
work  of  our  redemption  ;  and  as  a  type  of  heaven.  It 
was  promised  in  the  same  light  that  godliness,  under 
the  latter  dispensation,  has  "promise  of  the  life  that 
now  is,  as  well  as  of  that  which  is  to  come." 

God  promised  also  that  he  Mould  make  of  Abraham 
a  great  nation  ;  but  it  was  not  to  be  such  in  the  ordi- 
nary acceptation  of  the  words,  for  his  posterity  have 
never  been  such.  The  obvious  meaning  is,  that  his 
posterity  should  be  exceedingly  numerous  ;  and  that 
they  should  be  contradistinguished  from  the  world,  as  a 
holy  people.  The  promise  that  he  should  be  the  heir 
of  the  world,  it  is  evident,  has  also  the  same  spiritual 
meaning.  For  Paul  says,  Romans  iv.  13,  that  this 
promise,  "  was  not  through  the  law,  but  through  the 
righteousness  of  faith." 

This  view  of  the  character  and  moral  state  of  Abra- 
ham, anterior  to  the  appointment  of  circumcision, 
ought  to  have  its  due  influence  upon  our  minds,  in 
estimating  the  nature  and  design  of  the  covenant  tran- 
sactions, recorded  in  the  17th  of  Genesis.  It  can  hardly 
be  imagined  that  it  was  the  divine  plan,  that  what  was 
so  favorably  begun  in  the  spirit,  should  end  in  the  flesh. 
After  having  elevated  this  patriarch  to  the  honor  of  be- 
ing the  father  of  the  whole  family  of  the  faithful  to  the 
end  of  the  world  ;  after  having  admitted  him  to  such 
a  free  and  covenant  intercourse  as  his  peculiar  friend  ; 
after  multiplying  benedictions  so  altogether  spiritual ; 
it  cannot  readily  be  supposed,  that  he  should  sink  him 
down  to  the  pitiful  condition,  of  being  the  founder 
of  a  mere  political  society  ;  that  too  in  a  transaction  in- 
troduced with  uncommon  solemnity. 


CHAPTER  IV. 

Respecting  the  Covenant  of  Circumcision, 

IN  the  seventeenth  chapter  of  the  book  of  Gen- 
esis we  are  presented  with  what  has  been  commonly 
denominated,  the  Covenant  of  Circumcision. 

This  covenant  we  shall  now  attempt  to  analyse.  It 
is  of  the  last  importance  to  understandaccurately  the  na- 
ture of  this  covenant ;  in  what  respects  it  agrees  with,  or 
is  distinguishable  from,  any  other  covenant  which  may- 
be found  mentioned  in  the  scriptures  ;  the  nature  and 
extent  of  its  promises  ;  with  whom  it  is  established;  and 
in  what  way  its  blessings  are  transmitted  and  enjoyed. 

That  we  may  look  at  the  subject  fairly,  and  prosecute 
our  analysis  upon  secure  principles,  it  may  be  proper 
to  put  down  all  that  is  said  upon  it  in  this  chapter. 
11  And  when  Abraham  was  ninety  years  old  and  nine, 
the  Lord  appeared  unto  Abraham,  and  said  unto  him, 
I  am  the  Almighty  God,  walk  before  me  and  be  thou 
perfect ;  and  I  will  make  my  covenant  between  me 
and  thee,  and  will  multiply  thee  exceedingly.  And  A- 
braham  fell  on  his  face  ;  and  God  talked  with  him,  sav- 
ing ;  As  for  me,  behold,  my  covenant  is  with  thee, 
and  thou  shalt  be  a  father  of  many  nations.  Neither 
shall  thy  name  any  more  be  called  Abram,  but  thy 
name  shall  be  Abraham  ;  for  a  father  of  many  nations 
have  I  made  thee  ;  and  I  will  make  thee  exceeding 
fruitful  ;  and  I  will  make  nations  of  thee,  and  kings 
shall  come  out  of  thee.  And  I  will  establish  my  cov- 
enant between  me  and  thee,  and  thy  seed  after  thee,  in 
their  generations,  for  an  everlasting  covenant ;  to  be  a 
God  unto  thee,  and  thy  seed  after  thee.  And  I  will 
give  unto  thee,  and  thv  seed  after  thee,  the  land, 
E 


[34] 

wherein  thou  art  a  stranger,  all  the  land  of  Canaan,  for 
an  everlasting  possession  ;  and  I  will  be  their  God. 
And  God  said  unto  Abraham,  Thou  shalt  keep  my 
covenant  therefore,  thou  and  thy  seed  after  thee,  in  their 
generations.  This  is  my  covenant  which  ye  shall 
keep  between  me  and  you,  and  thy  seed  after  thee. 
Every  man  child  among  you  shall  be  circumcised. 
And  ye  shall  circumcise  the  flesh  of  your  foreskin,  and 
it  shall  be  a  token  of  the  covenant  between  me  and  you. 
And  he  that  is  eight  days  old  shall  be  circumcised  a- 
mong  you,  every  man  child  in  your  generations,  he 
that  is  born  in  the  house, or  bought  with  thy  money  must 
needs  be  circumcised.  And,  my  covenant  shall  be  in 
your  flesh  for  an  everlasting  covenant.  And  the  uncir- 
cumcised  man  child,  whose  flesh  of  his  foreskin  is  not 
circumcised,  that  soul  shall  be  cut  off  from  his  people  ; 
he  hath  broken  my  covenant."  The  23,  24,  25,  26, 
and  27  verses,  only  inform  us  of  Abraham's  compli- 
ance with  the  command  of  God.  He  circumcised 
himself,  Ishmael,  and  all  that  were  born  in  his  house, 
or  bought  with  his  money. 

I.  The  first  thing  which  claims  to  be  noticed,  respect- 
ing the  covenant  transaction  recorded  here,  is,  that  cir- 
cumcision itself  was  not  the  covenant.  It  was  but  the 
token  of  it.  It  is  indeed  called  the  covenant.  But  the 
meaning  of  this  language  is  fully  explained  by  what  is 
said  in  the  eleventh  verse  of  the  chapter.  "  And  ye 
shall  circumcise  the  flesh  of  your  foreskin,  and  it  shall 
be  a  token  of  the  covenant  betwixt  me  and  you." 
Paul  gives  the  same  explanation,  Rom.  iv.  12.  "  And 
he  received  the  sign  of  circumcision,  a  seal,  of  the 
righteousness  of  the  faith  which  he  had,  being  yet  un- 
circumcised."  That  which  is  a  token,  sign,  or  seal  of  a 
thing,  cannot  at  the  same  time  be  the  very  thing  of 
which  it  is  a  token.  The  language  is  metonymical. 
Christ  says,  in  the  institution  of  the  supper,  referring  to 
the  bread  before  him,  "  This  is  my  body."  All  pro- 
testants  understand  the  meaning  to  be,  this  is  a  symbol 
of  my  body.  The  literal  construction  involves  the  most 
glaring  absurdity. 


[55] 

If  circumcision  be  only  a  token,  then  it  wa9  really 
no  part  of  the  covenant.  And  if  it  was  no  part  of  the 
covenant,  certainly  it  was  not  a  condition  of  it.  A  con- 
dition is  always  an  essential  part  of  the  covenant,  to 
which  it  belongs.  Exclude  the  condition,  and  the 
covenant  is  destroyed. 

It  may  in  this  connexion  be  farther  remarked,  that 
the  painful  nature  of  the  operation,  which  took  place 
when  a  person  was  circumcised,  though  it  was  a  yoke, 
which  required  some  selfdenial  patiently  to  bear,*  was 
no  more  inconsistent  with  the  supposition,  that  the  cov- 
enant, of  which  circumcision  was  a  token,  Mas  exclu- 
sively of  a  gracious  nature,  than  the  innumerable  dis- 
tresses which  have  always  been  a  part  of  the  experi- 
ence of  the  children  of  faith,  are  inconsistent  with  their 
being  interested  in  the  blessings  of  grace.  Selfdenial 
is  the  narrow  path  by  which  all  the  people  of  God,  un- 
der every  dispensation,  enter  the  gates  of  the  heavenly 
city.  To  them  it  is  given,  not  only  to  obtain  salvation 
through,  but  to  suffer,  for  the  sake,  of  their  adorable 
Redeemer.  Faith  must  be  tried.  Self  must  be  sub- 
dued. God  must  be  enthroned.  To  all  docs  the  lan- 
guage of  the  Apostle  Peter  apply.  1  Peter  i.  6. 
"  Though  now  for  a  season  (if  need  be)  ye  are  in 
heaviness  through  manifold  temptations,  that  the  trial 
of  your  faith,  being  much  more  precious  than  gold  that 
perisheth,  though  it  be  tried  with  fire,  may  be  found  un- 
to praise,  and  honor,  and  glory,  at  the  appearing  of  Je- 
sus Christ." 

II.  The  next  thing  which  claims  to  be  noticed  res- 
pecting the  covenant  here  mentioned, is, that  the  promises 
of  it,  allowing  for  some  verbal  variations,,  are  the  same 
with  those,  which  had  been  before  made,inthc  antecedent 
covenant  transactions  with  Abraham.  The  first  prom- 
ise respects  the  multitude  of  Abraham's  posterity.  The 
2  and  6  verses  are,  "  And  I  will  make  my  covenant 
between  me  and  thee,  and  I  will  multiply  thee  exceed- 
ingly.    And  thou  shalt  be  a  father  of  many  nations. 

*  Acts  XV.  io. 


[36] 

Neither  shall  thy  name  any  more  be  called  Abram,  but 
Abraham,  for  a  father  of  manj  nations  have  I  made 
thee.  And  I  will  make  thee  exceeding  fruitful,  and  I 
will  make  nations  of  thee,  and  kings  shall  come  out  of 
thee."  But  the  same  thing  had  been  repeatedly  prom- 
ised to  Abraham  before,  as  God's  covenant  with  him. 
Thus  in  the  first  promise  which  was  addressed  to  him, 
God  said,  Gen.  xii.  2.  "  And  1  will  make  of  thee  a 
great  nation,  and  I  w  ill  bless  thee,  and  make  thy  name 
great."  And  in  the  xiii  chapter,  16  verse.  "  And  I 
will  make  thy  seed  as  the  dust  of  the  earth  ;  so  that  if 
a  man  can  number  the  dust  of  the  earth,  then  shall  thy 
seed  be  numbered."  Again,  chapter  xv.  5th  verse. 
"  And  he  brought  him  forth  abroad,  and  said,  look  to- 
ward heaven,  and  tell  the  stars,  if  thou  be  able  to  num- 
ber them,  and  he  said  unto  him,  so  shall  thy  seed  be." 
It  is  evident  that  these  promises  are  the  same.  They 
have  respect  to  one  object,  the  multitude  of  Abraham's 
posterity.  I  do  not  mean  that  they  respect  this  object 
exclusively.  For  Paul,  in  the  fourth  chapter  of  Romans, 
16,  and  onward,  extends  this  clause  of  the  promise, 
"  And  thou  shalt  be  a  father  of  many  nations,"  to  be- 
lieving Gentiles  ;  by  which  we  are  assured,  that  the  sal- 
vation of  these  Gentiles  was  comprehended  in  this 
promise.  "  Therefore  it  is  of  faith,  that  it  might  be 
by  grace,  to  the  end,  the  promise  might  be  sure  to  all 
the  seed,  not  to  that  only  which  is  of  the  law  ;  but  to 
that  also  which  is  of  the  faith  of  Abraham,  (these  are 
believing  Gentiles)  who  is  the  Father  of  us  all.  (As  it 
is  written,  I  have  made  thee  a  father  of  many  nations  J 
before  him,  whom  he  believed,  even  God,  who  quick- 
eneth  the  dead,  and  calleth  those  things  which  be  not, 
as  though  they  were  ;  who  against  hope  believed  in 
hope  ;  that  he  might  become  the  father  of  many  na- 
tions ;  according  to  that  which  is  written,  so  shall  thy 
seed  be."  Here  the  promise  is  shewn  to  extend  to  a 
secondary  object.  This  secondary  object  we  shall 
shew  directly  was  also  embraced  in  promises  previous- 
ly made.     In  regard  to  the  first  object,  the  multitude 


[  37] 

of  a  posterity,  proceeding  from  Abraham's  loins,  it  is 
undeniable,  that  the  promises  are  the  same. 

Another  promise  of  this  covenant  is,  that  God 
would  give  to  Abraham,  and  his  seed,  the  land  of  Ca- 
naan, verse  8.  "  And  I  will  give  unto  thee,  and  thy  seed 
after  thee,  the  land  wherein  thou  art  a  stranger,  all  the 
land  of  Canaan,  for  an  everlasting  possession."  This 
also  had  been  a  matter  of  covenant  promise  before.  It 
was  made  when  Abraham  first  came  into  the  land  of 
Canaan.  Gen.  xii.  7.  "  And  the  Lord  appeared  unto 
Abraham,  and  said,  unto  thy  seed  will  I  give  this 
land."  See  also  xiii  chapter,  13,  14  and  17  verses. 
"  And  the  Lord  said  unto  Abraham,  after  that  Lot 
was  separated  from  him,  Lift  up  thine  eyes  now,  and 
look  from  the  place  where  thou  art,  northward,  and 
southward,  and  eastward,  and  westward,  for  all  the  land 
which  thou  seest,  to  thee  will  I  give  it,  and  to  thy  seed 
after  thee.  Arise  and  walk  tliFough  the  land,  in  the 
length,  and  in  the  breadth  of  it,  for  I  will  give  it  unto 
thee." 

Another  promise  of  this  covenant  is,  that  God  would 
be  a  God  unto  Abraham.  •■  And  I  will  establish  my 
covenant,  between  me  and  thee,  and  thy  seed  after 
thee,  in  their  generations  for  an  everlasting  covenant, 
to  be  a  God  unto  thee."  But  this  also,  which  is  the 
sum  of  all  conceivable  good,  as  respected  Abraham,  had 
been  engaged  repeatedly  before.  The  first  covenant 
transaction  which  took  place  with  Abraham,  was  this 
promise,  though  not  in  precisely  the  same  words. 
Gen.  xii.  1.  "  And  I  will  make  of  thee  a  great  nation, 
and  I  iv ill  bless  thee."  This  promise  involved  an  assur- 
ance that  God  was,  and  ever  would  be,  Abraham's  God. 
Unquestionably,  God  is  the  God  of  the  man  whom  he 
undertakes  to  bless.  The  call  itself,  the  design  of  it,  and 
the  prompt  obedience  of  Abraham,  as  a  matter  of  faith, 
implied  the  same  thing.  Melchizedek's  benediction 
testified  that  God  was  unalienably  Abraham's  God. 
God  himself  made  a  declaration  equivalent  with  it, 
Gen.  xv.  1.  "  Fear  not  Abraham,  for  I  am  thy  shield, 
and  thy  exceeding  great  reward."     This  certainlv  a. 


[  M  ] 

mounted  to  an  engagement,  on  the  part  of  God,  that  he 
would  be  Abraham's  God. 

So  far  then  it  is  plain,  that  the  covenant  recorded 
here,  is  not  at  all  distinguishable  from  the  covenant 
transactions  that  went  before  it. 

The  remaining  clause  has  some  appearance  of  being  a 
new  engagement ;  but  if  carefully  considered,  it  will  be 
found,  that  even  here  the  difference  is  verbal  only.  It 
is  merely  an  explicit  annunciation  of  what  had  before 
been  implicitly  engaged.  The  clause  is  this.  "And  I 
will  establish  my  covenant  with  thee,  and  thy  seed  af- 
ter thee,  in  their  generations,  for  an  everlasting  covenant, 
to  be  their  God.''''  Surely  the  promises  previously  made, 
that  the  seed  should  increase  to  a  vast  multitude  ;  that 
they  should  have  the  land  of  Canaan  for  an  everlasting 
possession  ;  that  they  should  have  a  peculiar  elevation 
in  the  world  ;  and  especially  this  promise,  "  and  in  thee 
shall  all  families  of  the  earth  be  blessed,"  which  Paul,  in 
his  epistle  to  the  Galatiaps,  explains,  as  having  special 
respect  to  Christ,  as  the  seed,* are  equivalent  with  the 
promise  contained  in  this  clause.  The  words  of  Paul 
are,  Galatians  iii.  16.  "  Now  to  Abraham  and  his 
seed  were  the  promises  made,"  They  were  made  to 
them  jointly  with  Abraham,  and  they  all  terminated  in 
a  common  good.  They  all  implied  therefore,  that  God 
wouldestablish  his  covenant  with  them,  and  be  their  God. 
(i  He  saith  not,  and  to  seeds,  as  of  many  ;  but  as  of  one. 
And  to  thy  seed  which  is  Christ."  Christ  was  re- 
spected in  all  the  promises.  Hence  the  declaration  in 
the  following  verse.  "  And  this  I  say,  that  the  cove- 
nam, which  was  confirmed  before  of  God  in  Christ,  the 
law,  which  was  four  hundred  and  thirty  years  after, 
cannot  disannul,  that  it  should  make  the  promise  of 
none  effect." 

It  has  been  just  shewn,  that  the  promise,  "  And  I 
will  make  thee  a  father  of  many  nations,"  extends  to 
the  saved  Gentiles.  Now  Paul,  who  has  given  us  this 
explanation,  has  certified  also,  that  this  promise  was 
made  in  the  first  covenant  transaction  which  took  place 
between  God  and   Abraham.     For,  to  confirm  the  as- 


[39J 

sertion,  that,  "  the  scripture  foreseeing  that  God  would 
justify  the  heathen  through  faith,  preached  before  the 
Gospel  unto  Abraham,"  he  quotes  a  clause  in  that  first 
cpvenant  transaction,  Genesis  xii.  3.  "  In  thee  shall 
all  families  of  the  earth  be  blessed." 

The  coven°n*  of  circumcision  was  not  then  now  es* 
tablished  as  an  entirely  new  thing.  It  was  only  a  new, 
and  more  explicit  edition,  of  a  Covenant  already  made. 
The  promises  are  several,  and  repeated,  but  the  cove- 
nant is  one.  Christ  was  "  the  minister  of  the  circum- 
cision, for  the  truth  of  God,  to  confirm  the  promises, 
made  unto  the  fathers."  Yet  he  is  the  mediator  of  but 
one  covenant.  Hence  the  covenant  transactions  of  God 
with  Abraham,  are  so  generally  spoken  of  throughout 
the  scriptures,  in  the  singular  form.  Leviticus  xxvi.  9. 
"  For  I  will  have  respect  unto  you,  and  make  you 
fruitful,  and  multiply  you,  and  establish  my  covenant 
with  you."  Deuteronomy  iv.  31.  "  For  the  Lord 
thy  God  is  a  merciful  God,  he  will  not  forsake  thee, 
nor  destroy  thee,  nor  forget  the  covenant  of  the  Fath- 
ers which  he  sware  unto,  thee."  Acts  iii.  25.  "  Ye 
are  the  children  of  the  prophets,  and  of  the  covenant, 
which  God  made  with  our  fathers,  saying  unto  Abra- 
ham, "  And  in  thy  seed  shall  all  the  kindred  of  the  earth 
be  blessed."     The  instances  are  very  numerous.* 

Does  not  this  uniform  manner  of  speaking,  when 
God's  covenant  transactions  with  Abraham  are  in  view, 
which  runs  through  all  parts  of  the  Bible,  lead  us  nat- 
urally, and  necessarily  to  the  conclusion,  that  all  these 
transactions  are  one  covenant  ?  Are  we  not  nec- 
essarily led  to  conclude  also,  that,  allowing  for  such  in- 
cidental variations,  as  particular  promises  to  individu- 
als, in  their  private  capacity,  involve,  this  covenant  is 
none  other  than  the  one,  eternal,  gracious  covenant  of 
God,  under  a  particular  application,  or  fastening  itself 
upon  Abraham  and  his  seed  ?  That  this  is  a  fact,  it  is 
thought  is  made  evident,  by  what  has  been  already  said 
on  this  one  covenant  ;  and   it   will  be  abundantly  con- 

*  There  are  two  or  three  exceptions.     But  when   the   plural  form  if  used,  it  i» 
evident,  that  the  Horeb  covenant  it  united  with  tbc  Abranamic. 


[40] 

irmed  by  the  illustrations  which  will  be  produced. — 
Noah  and  Abraham  were  certainly  under  the  same  gen- 
eral covenant,  though  particular  promises  are  made  to 
the  one,  which  are  not  made  to  the  other.  Hebrews 
xi.  8.  "By  faith  Noah,  being  warned  of  God,  of 
things  not  seen  as  yet,  moved  with  fear,  prepared  an 
ark  to  the  saving  of  his  house,  by  which  he  condemned 
the  world,  and  became  heir  of  the  righteousness  -which 
is  by  faith."  Thus  the  same  good  essentially  was  secur- 
ed to  Noah  by  covenant,  which  is  secured  to  Abraham 
by  covenant.  This  was  the  case  with  Abel,  and  E- 
noch,  and  all  the  elders  who  obtained  a  good  report 
through  faith.  It  is  the  case  with  all  the  just  ;  for 
"  the  just  shall  live  by  faith."  Faith  always  terminates 
upon  the  promise  of  an  eternal  inheritance.  Was  Abra- 
ham the  subject  of  any  other  covenant  than  that  which 
secured  to  him  the  righteousness  of  faith  ;  and  which 
circumcision  sealed  ;  when,  in  all  the  retrospective  lan- 
guage of  scripture,  the  singular  form  is  used  ;  when  the 
seed  especially  respected  was  Christ,  in  whom  allthe  prom- 
ises are  yea  and  amen ;  and  when,  in  the  light  of  these 
promises,  Abraham  saw  Christ's  day,  and  was  glad  ? 

The  form  of  expression  in  the  covenant,  it  is  true,  is 
in  the  future  tense  :  "/  will  make,  and  I  will  establish." 
This  manner  of  expression,  however,  may  be  fairly  un- 
derstood as  meaning  no  more,  than  a  new  confirmation 
©f  the  covenant,  with  a  farther  explanation  of  its  articles, 
and  the  institution  of  a  seal.  And  the  indisputable  fact, 
that  the  covenant  had  been  made  a  long  time,  and  re- 
peated, makes  this  interpretation  unavoidable.*  The 
date  which  the  apostle  gives  to  the  covenant  established 
by  God  with  Abraham,  as  430  years  before  the  law, 
perfectly  coincides  with  the  idea,  that  all  God's  cove- 
nant transactions  with  him  constituted  one  covenant. — 
The  date  applies  to  the  time  when  this  covenant  was 
first  established  with  Abraham  ;  i.  e.  when  he  was  cal- 
led from  his  father's  house,  and  the  first  promises  were 

•"  The  scriptures  which  promise  the  making  of  a  covenant,  only  intend  tht 
clearer  manifestation  and  application  of  the  covenant  of  grace  to  persons  to  whoi» 
rt  belongs."  Gills  Reply  to  (Jark,  page  \ 1, 


[41  ] 

made  to  him,  Genesis  xii.  1.  It  was  proper  that  the 
covenant  should  be  dated  here.  All  transactions  of 
this  kind  are  dated  at  their  first  establishment.  This 
will  do  nothing  towards  proving  that  the  covenant  re- 
corded in  the  17th  chapter  of  Genesis,  is  numerically 
distinct  from  the  covenant  promises  previously  made. 

III.  A  third  remark  respecting  the  covenant  of  cir- 
cumcision, entitled  to  notice,  and  to  be  noticed  care- 
fully, because  it  confirms  what  has  been  already  said, 
is,  that  its  promises  are  absolute. 

An  absolute  promise  is  one,  which  is  not  suspended 
upon  any  contingence.  It  cannot  be  vacated  by  any 
circumstance  whatever.  Absolute  promises  may  re- 
spect very  different  things.  The  execution  of  them 
may  involve,  as  has  been  already  suggested,  activity  on 
the  part  of  him,  whom  the  promises  respect.  In  this 
case  they  are  absolute,  no  less,  than  if  all  the  agency 
were  on  the  part  of  the  promisor.  For  the  term  abso- 
lute characterizes,  neither  the  agent  nor  the  object  ; 
but  the  promise.  The  promises  made  to  Abraham 
were  all  of  this  kind.  They  respected  moral  beings, 
and  secured  an  active  conformity  to  the  spirit  of  the 
promises  in  them.  To  say  therefore,  "that  //Abraham 
and  his  seed  had  not  been  obedient  to  the  covenant, 
it  would  not  have  taken  effect  with  respect  to  them  ;" 
though  it  be  true,  is  to  say  nothing  incompatible  with 
the  idea,  that  its  promises  were  absolute.  A  bare  in- 
spection of  the  promises  of  this  covenant,  one  would 
think,  sufficient  to  shew  them  to  be  absolute.  "  I  will 
multiply  thee  exceedingly — my  covenant  is  with  thee 
— thou  shah  be  a  father  of  many  nations — and  I  will 
establish  my  covenant  between  me  and  thee*  and  thy 
seed  after  thee,  in  their  generations,  for  an  everlasting 
covenant  to  be  a  God  unto  thee,  and  thy  seed  after  thee — 
And  I  will  ghe  unto  thee,  and  thy  seed  after  thee,  the 
land  wherein  thou  art  a  stranger,  all  the  land  of  Canaan 
for  an  everlasting  possession,  and  /  will  be  their  God — 
I  will  bless  thee,  and  thou  shall  be  a  blessing — I  will 
bless  him  that  blesseth  thee,  and  curse  him  that  cur- 
seth  thee  ;  and  in  thee  shall  all  families  of  the  earth  be 


[42] 

blessed.''''     These  promises  are  of  one  kind,  and  they 
are  certainly   absolute  ;  for  not  a  condition  is  men- 
tioned.    Nothing  like  reserve  or  contingence  appeals. 
Hence  it  was  that  God  revealed  himself  to  Moses,  un- 
der this  peculiar,  lasting  memorial,  "  the  God  of  A- 
braham,  and  Isaac,  and  Jacob  ;"    i.  e.  as  maintaining 
his   unalterable   engagements,  to  them.     Hence  also, 
when  anticipating   the  then  future  perverseness  of  a 
large   proportion  of  Abraham's   natural  descendants, 
and  foretelling  the  judgments,  which,  in  consequence, 
he  would  bring  upon  them,  God,   to  preclude  all  sus- 
picion of  his  faithfulness*  says,  Leviticus,   xxvi.  24, 
v  Yet  for  all  that,  when  they  be  in  the  land  of  their  en- 
emies, I  will  not  cast  them  away,  neither  will  I  abhor 
them,  to  destroy  them  utterly,  and  to  break  my  covenant 
with  them,  for  I  am  the  Lord  their  God.     But  I  will, 
for  their  sakes,  remember  tlie  covenant  of  their  ancestors, 
whom  I  brought  forth  out  of  the  land  of  Egypt,  in  the 
sight  of  the  heathen,  that  I  might  be  their  God."    This 
passage  teaches  us,  that  no  perverseness  in  Israel,  could 
induce  God  to  break  his  covenant.  Then  the  promises 
of  it  were  not  suspended  upon  any  contingence  ;  no, 
not  upon  the    condition  of  obedience.     There  seems 
then,  to  be  abundant  evidence  of  the  absolute  nature  of 
the  promises  of  the  Abrahamic  covenant,  from  the  un- 
conditional manner  in  which  they  are  expressed.     But 
this  idea  is   confirmed   by  all  the   representations  of 
scripture,  by  the   nature   of  the  purpose  which  these 
promises  unfold,  by  fact,  and  by  the  necessity  of  the 
case.     To  collect  and  arrange  this  evidence,  would  be 
superfluous.     But  I  cannot  forbear  to  mention  the  man- 
ner in  which  the  promises  of  the  covenant  are  spoken 
of,  in  Hebrews  vi.  13th,  and  onward,  as  God's  swear- 
ing, and  as  his  oath,   and  as  declarative  of  his  counsel ; 
therefore,  exhibiting  ground  of  sure  confidence  to  Abra- 
ham. "  For  when  God  made  promise  to  Abraham,  be- 
cause  he   could  swear  by   no   greater,   he  swore  by 
himself,  saying,   surely,   blessing,  I  will   bless  thee ; 
and  multiplying,  I  will  multiply  thee  ;  and  so,  after  he 
had  patiently  endured,  he  obtained  the  promise  :    For 
men  verily  swear  by  the  greater,  and  an  oath  for  conftr- 


[43] 

motion  is  to  them  the  end  of  all  strife.  Wherein,  (that 
is,  in  this  very  engagement  entered  into  with  Abraham.) 
God,  willing  more  abundantly  to  shew  unto  the  heirs 
of  promise  the  immutability  of  his  counsel,  confirmed  it 
by  an  oath  ;  that  by  two  immutable  things,  in  Which  it 
is  impossible  for  God  to  lie,  we  might  have  strong  con' 
solution  who  have  fled  for  refuge,  to  lay  hold  upon  the 
hope  set  before  us,  which  hope  we  have,  as  an  anchor 
to  the  soul,  both  sure  and  stedfast,  entering  to  that  with- 
in the  vail."  It  is  to  be  noticed,  that  the  immutabili- 
ty of  God's  counsel,  is  here  said  to  be  revealed  in  the 
promises  made  to  Abraham  ;  and  is  extended  to  all  the 
heirs  of  promise,  or  subjects  of  grace,  who  are  consid- 
ered as  united  with  him  in  the  reception  of  the  blessing. 
This  immutable  counsel,  this  strong  consolation,  and  this 
hope  which  is  sure  and  stedfast,  are  a  common  inheri- 
tance among  all  who,  as  believers,  are  objects  of  prom- 
ise ;  whether  they  now  exist  or  not  ;  those  who  live 
after  Christ,  as  well  as  those  who  lived  before  him  ; 
and  are  all  connected  with  the  oath,  addressed  to  Abra- 
ham. The  counsel  was  what  the  oath  confirmed  to 
him,  and  to  all  the  heirs  of  promise.  The  counsel 
and  the  oath  are  two  immutable  things,  in  which  it  is 
impossible  for  God  to  lie.  He  can  neither  alter  his 
purpose,  nor  forfeit  his  veracity.  As  this  counsel,  and 
this  oath  respect  all  the  heirs  of  promise,  they  furnish 
strong  consolation  to  them,  the  moment  they  have  evi- 
dence that  they  have  fled  for  refuge,  to  lay  hold  on 
the  hope  set  before  them.  The  hope  they  possess, 
being  founded  upon  such  a  bottom,  is  indeed  sure  and 
stedfast.  It  is  so  sure  and  so  stedfast,  that  nothing,  not 
even  their  own  perverseness,  can  unsettle  it.  Surely 
then,  the  covenant  established  with  Abraham,  is  the 
Gospel  covenant ;  God's  one  gracious  and  eternal  cove- 
nant, under  a  particular  application  ;  and  its  promises 
are  absolute.  It  is  evidently  in  this  view  that  Christ's 
advent  is  spoken  of,  Luke  i.  72,  as  taking  place  "  iti 
remembrance  of  the  covenant."  If  he  had  not  come, 
God  would  unfaithfully  have  forgotten   his  covenant.* 

*  Dr.  Bellamy,  though  in.  favor  of  the  conrlilionality  of  the  covenant  of  cir- 
cumchion,  concedes,  that  "it  wa*  expTCtted  in  the  form  of  an  absolute  urcon- 
Aiiioaal  promise.'1  Ste  Ft^ly  ;«  Mather,  page  32. 


[44] 

To  suppose  the  promises  of  this  covenant  condition- 
al, is  to  suppose,  that  at  the  time  they  were  made,  there 
was  no  security  that  one  of  them  would  take  effect.  It 
is  to  suppose  there  was  no  certainty  that  God  would 
establish  his  covenant  with  Abraham's  seed  at  all ;  that 
he  would  ever  give  them  the  land  of  Canaan  ;  or  that  in 
his  seed  all  the  families  of  the  earth  would  be  blessed. 

If  any  one  should  imagine  that  the  initial  language  of 
this  covenant,  "  Walk  before  me,  and  be  thou  perfect. 
And  I  will  make  my  covenant  between  me  and  thee," 
implies,  that  the  promises  of  the  covenant  are  suspend- 
ed upon  a  condition,  a  recurrence  to  what  has  been 
said  will  surely  correct  his  mistake.  This  was  simply 
a  direction  which  respected  Abraham  personally  ;  the 
observation  of  which  was  indeed  his  duty.  But  this 
duty  was  so  far  from  being  a  contingence  upon  which 
the  covenant  was  suspended,  that  it  was  secured  by  the 
promise  of  it.  It  was  the  determined  way  in  which  it 
should  take  effect.  That  promise  which  assured  that 
God  would  be  the  God  of  Abraham,  his  shield  and  ex- 
ceeding great  reward,  assured,  that  Abraham  would 
dutifully  maintain  this  relation.  The  promise  that  se- 
cured a  seed,  to  whom  God  Would  be  a  God,  secured 
the  holiness  of  that  seed.  Law,  though  always  obliga- 
tory, is  never  against  the  promise.  Grace  and  duty 
are  perfectly  coincident.  If  any  doubt  remains  with 
the  reader  respecting  the  doctrine  now  advanced,  that 
the  promises  of  the  covenant  of  circumcision  were  all 
absolute,  it  is  presumed  none  will  remain  after  he  has 
progressed  a  little  farther  in  this  analysis. 

IV.  The  next  thing  to  be  ascertained,  in  regard  to 
this  covenant  is,  who  the  covenantees  are.  Respecting 
Abraham  the  father  there  is  no  doubt.  To  him  the 
promise  is  expressly  addressed  as  its  immediate  ob- 
ject. But  the  convenant  was  not  only  to  be  establish- 
ed with  him  ;  but  also,  and  as  unfrustrably,  with  his 
seed.  God  promised  to  Abraham  a  seed,  that  he  would 
establish  his  covenant  with  that  seed,  and  be  their  God. 
Whom  are  we  to  understand  to  be  here  intended  by 
the  seed  ?  To  settle  this  question  rightly,  is  of  the  great  - 


[45] 

est  consequence  ;  and,  as  contrary  theories  have  spread 
a  good  deal  of  obscurity  over  it,  requires  a  patient  in- 
vestigation. Beyond  all  doubt,  if  we  will  impartially 
follow  the  light  of  scripture,  we  shall  find  this  question 
determined  conclusively.  That  v\e  may  proceed  with 
certainty,  it  seems  necessary  to  premise,  that  the  term 
seed  has  both  a  literal,  and  a.  figurative  meaning.  The 
literal  meaning  is  one  thing,  and  the  figurative  meaning 
is  another.  Christ  says  to  the  unbelieving  Jews,  John 
viii.  37,  "I  know  that  ye  are  Abraham's  seed,  but  ye 
seek  to  kill  me,  because  my  word  hath  no  place  in 
you."  And  again,  verse  39.  "  If  ye  were  Abraham's 
children,  ye  would  do  the  works  of  Abraham."  Here, 
though  a  different  term  is  used,  the  two  senses  are 
brought  into  view.  The  former  is  the  literal  ;  the 
latter  is  the  figurative  sense.  In  the  first  passage,  Christ 
acknowledges  that  the  Jews  were  what  they  claimed  to 
be,  lineal  descendants  from  Abraham.  But  he  denies 
the  conclusion,  that  they  were  of  his  character,  and 
partakers  with  him  of  the  blessing.  In  the  second 
passage  he  speaks  of  them,  as  not  being  children  of 
Abraham  in  character.  If  they  were,  he  tells  them, 
they  would  do  the  works  of  Abraham.  If  these  Jews 
had  been  disposed  to  do  Abraham's  works,  they  would 
have  proved  themselves  his  true  seed,  his  seed  in  both 
respects,  morally  considered,  as  well  as  by  lineal  de- 
scent. The  term  seed  is  used  by  Paul  in  the  figur- 
ative sense,  Gal.  iii.  29.  "  If  ye  be  Christ's,  then  are  ye 
Abraham's  seed,  and  heirs  according  to  the  promise." 
The  term  seed  is  here  applied  to  converts  from  the 
Gentile  world.  These  converts  were  not  Abraham's 
seed,  by  natural  descent.  They  were  his  seed,  only 
as  they  were  of  faith,  and  blessed  with  him,  or  par- 
takers with  him  of  promise. 

These  two  entirely  distinct  meanings  of  the  term 
seed,  cannot  be  confounded.  They  are  as  distinct, 
and  remote  frt>m  each  other,  as  if  they  were  exact  con- 
traries. It  is  true,  that  in  two  or  three  instances,  and 
the  examples  have  been  already  introduced,  the  term 
seed  is  extended  to  the  saved  irom  the  Gentile  \iorld, 


[46  ] 

in  connexion  with  natural  descendants.  Still,  in  almost 
every  case  in  which  the  term  is  used  through  the  scrip- 
ture, it  is  used  in  the  literal  sense,  as  meaning  appro- 
priately natural  descendants  from  Abraham.  When  it 
is  used  as  extending  to  both, they  are  primarily  intended. 
The  reader  will  see  this  *  confirmed  as  we  proceed.  I 
say  they  are  intended,  as  natural  descendants ',  in  the 
literal  sense  ;  a  sense  by  which  they  are  entirely  dis- 
tinguished from  Gentile  believers. 

It  is  evident,  that,  by  the  seed,  in  the  covenant  of 
circumcision,  must  be  meant,  primarily,  and  in  the  lit- 
eral sense,  natural  descendants  from  Abraham,  as  such  ; 
or  believers  generally,  must  be  meant,  without  any  res- 
pect to  a  descent  from  him.  Let  it  here  be  carefully 
noticed,  that  if  a  natural  seed  are  primarily  intended, 
thev  mav  be  a  seed  in  character  also.  The  cove- 
nant  may  be  actually  established  with  them.  Whereas 
if  a  spiritual  seed  simply  is  intended,  without  any  spe- 
cial respect  to  a  descent  from  Abraham,  then,  though 
the  covenant  may  be  established  with  them,  it  may  be, 
that  not  one  descendant  from  Abraham  shall  be  found 
among  them.  I  mean  for  ought  that  can  be  learned 
from  the  covenant. 

Now,  that  a  seed  literally,  or  according  to  the  flesh 
must  be  primarily  intended,  and  intended  under  that 
description,  will,  I  apprehend,  be  evident  from  the  fol- 
lowing considerations. 

1.  It  is  a  good  and  an  established  rule  of  interpretation, 
that  the  primitive,  literal  meaning  of  a  term  should 
always  be  taken,  unless  the  subject  treated  of  be  such 
as  to  make  it  necessary  to  take  it  figuratively.*  With- 
out the  use  of  this  rule,  words  will  be  always  indeter- 
minate. If  the  figurative  sense  be  designed,  the  sub- 
ject itself  must  clearly  determine  that  it  is  so.  But 
surely,  in  this  case,  there  is  nothing  in  the  subject 
which  makes  it  necessary  to  take  the  term  seed  in  the 
mere  figurative  sense.     There  is  in  fact  every  thing 

*  "  The  literal  sense  is  alwsys  to  be  preferred  to  the  figurative,  unless  there  ap- 
pears plain  and  good  reasons  to  the  coatrary." 

HmTKtnzuay  on  Bapti  n. 


[  47  ] 

against  it.  To  apply  the  figurative  sense  will  make  all 
these  covenant  transactions,  not  only  ambiguous,  but 
wholly  inexplicable.  It  will  be  impossible  to  find  the 
objects  in  whom  several  of  these^romises  were  fulfilled. 
We  are  at  the  outset  then,  presented  with  a  very  strong 
presumption,  that  by  the  term  seed  are  meant,  pri- 
marily, natural  decendants  from  Abraham's  body. 

2.  It  is  evident  Abraham  himself  could  receive  no 
other  idea  from  the  term,  as  it  was  used,  in  the  several 
covenant  transactions,  w  Inch  took  place  between  God, 
and  him.  His  separation  had  a  family  design.  Sev- 
eral of.  the  promises  made  to  him  were  such  as  to 
oblige  him  to  apply  them  to  his  natural  descendants. 
The  promise,  "  I  will  make  of  thee  a  great  nation,  and 
kings  shall  come  out  of  thee  ;  must  have  had  respect 
to  a  natural  posterity.  The  promise  that  his  seed 
should  be  as  the  stars  in  heaven  for  multitude,  was 
equivalent  with  the  promise  just  mentioned,  and  pri- 
marily to  be  taken  in  the  same  sense.  The  promise 
that  his  seed  should  possess  the  land  of  Canaan,  could 
apply  to  natural  descendants  only.  To  them,  and  to 
them  only,  has  the  promise  been  fulfilled.  But  if  the 
term  seed,  in  'these  promises,  be  certainly  to  be  taken 
primarily,  in  its  literal  meaning ;  beyond  a  question, 
it  is  so  to  be  taken  in  the  whole  of  the  covenant.  The 
meaning  of  the  term  cannot  be  supposed  to  be  chang- 
ed when  the  subject  is  not.  The  following  prom- 
ise was  superadded  to  that  which  immediately  re- 
spected the  seed.  "  And  in  thee  shall  all  families  of 
the  earth  be  blessed."  Here  the  diffusion  of  spiritual 
blessings  beyond  the  limits  of  Abraham's  naturaly  pos- 
terity is  in  view.  But  the  objects  of  these  blessings  are 
not  intended  primarily  by  the  seed.  This  is  undeniable. 
For  it  was  in  Abraham  that  all  these  families  of  the 
earth  were  to  be  blessed.  They  are  only  spoken  of. 
He  is  the  immediate  covenantee.  But  how  were  they 
to  be  blessed  in  Abraham  ?  Not  in  him  personally  only, 
but  especially  in  his  seed.  He  is  identified  with  his 
seed.  This  Paul,  in  his  Epistle  to  the  Galatians 
clearly  illustrates.  5  Chapter  15.  verse.   "That  the  bles- 


[48  ] 

sing  of  Abraham  might  come  on  the  Gentiles  through 
Jesus  Christy  that  we  might  receive  the  promise  of  the 
spirit  through  faith. "  Jesus  Christ  was  the  seed  natural- 
ly. He  was  a  lineal  descendant  from  Abraham.  "  Of 
whom,  as  concerning  the  flesh,  Christ  came,"  Romans 
ix.  5.  He  was  eminently  the  seed.  For  the  apostle 
adds.  "  Now  to  Abraham,  and  his  seed  were  the 
promises  made.  He  saith  not,  and  to  seeds  as  of  ma- 
ny, but  as  of  one,  and  to  thy  seed,  which  is  Christ."* 
Christ  certainly  was  not  of  the  spiritual  seed,  i.  e.  of  the 
seed  in  the  mere  figurative  sense.  He  was  not  one  of 
those  whom  God's  gracious  covenant  contemplated  to 
save  from  their  sins.  He  was  the  seed,  merely  as  a  nat- 
ural descendant  from  Abraham.  "  He  took  oh  him  the 
seed  of  Abraham."  Heb.  ii.  16,  the  seed  of  the  woman, 
of  the  Virgin  Mary,  that  seed,  which  was  to  bruise  the 
serpent's  head ;  and  in  whom  all  the  promises  of  God 
are  yea,  and  in  him  amen.  Then  by  the  term  seed  is 
undeniably  meant  a  natural  offspring.  This  thought, 
that  Christ  is  the  seed,  not  as  one  of  the  saved  ;  but  as 
lineallv  descended,  the  reader  is  requested  to  keep  in 
remembrance.  For  it  will  go  far  towards  elucidating 
several  other  parts  of  our  subject.f 

3.  The  use  of  the  term  generations  in  the  covenant, 
constrains  us  to  understand  the  term  seed,  as  applica- 
ble to  natural  descendants  from  Abraham  as  such. 
"And  thy  seed  after  thee  in  their  generations  for  an 

*  The  promise  was  originally  made  to  Abraham  as  the  immediate  covenantee. 
It  was  made  to  the  seed  as  a  subject  of  promise,  and  standing  in  covenant  con- 
nexion with  Abraham.  Christ  was  eminently,  not  exclusively,  this  seed.  All  of 
the  posterity  of  Abraham,  who  were  connected  with  him  as  brethren  in  the  cov- 
enant, came  jointly  with  him  under  this  denomination.  In  this  view  he  appro- 
priates the  common  jelation  indicated  by  the  term  seed .  "  I  ascend  to  my  father, 
and  to  your  father  ;  to  my  God,  and  to  your  God."  He  is  accordingly  said  to  be 
•'  the  first  born  among  many  brethren."  Exactly  comporting  with  which  is  the 
passage,  Heb.  ii.  11,  12.  "  For  both  he  who  sanctif/-th,  and  they  who  are  sanctifed, 
are  aH  of  one,  for  which  cause  he  is  not  ashamed  to  call  them  brethren,  faying,"  &c. 

+  A  Mr  Samuel  Manning,  in  a  late  pamphlet,  which  I  am  credibly  informed 
came  from  the  press  under  the  inspection  and  patronage  of  one  of  the  ablefl  Bap- 
tist writers  in  this  Country,  tells  us,  page,  27,  that  the  promise  mentioned  in  the 
above  argument,  imdeto  Christ  as  Abraham's  seed,  "  ultimately  respected  Christ, 
as  GoJ."  Then  Christ  was  Abraham's  seed  as  God.  Then,  when  Christ  took, 
on  him,  the  feed  of  Abraham,  he  took  on  him  godhead.  Tiiis  is  certainly 
worse  than  transubstantiaiion.  For  it  is  not  only  a  war  with  common  sense,  biit 
a  denial  of  express  divine  tefl.imony. 


[49] 

everlasting  covenant."  This  term  does  not  apply  to  a 
spiritual  seed,  irrespective  of  a  natural  descent  from  A- 
braham.  Such  a  seed  therefore  is  not  designed  by  the 
term  seed  in  the  covenant.     The  term  generation  is 

o 

indeed  sometimes  used  figuratively  to  characterize 
both  good  and  bad  men.  But  this  is  not  the  import  of 
it  in  this  place.  To  apply  this  sense  to  it  would  load 
the  promise  with  absurdity. 

4.  To  say  that  a  spiritual  seed  is  designated,  as  such, 
irrespective  of  descent,  would  imply,  that  Abraham 
had  no  more  reason  to  calculate  that  either  temporal  or 
spiritual  blessings,  would  come  upon  his  lineal  des- 
cendants, than  upon  the  idolatrous  inhabitants  of  Ca- 
naan, or  the  world  at  large.  A  natural  offspring  was 
not,  upon  this  supposition,  respected  in  the  promise. 
For  ought  that  Abraham  could  learn,  his  natural  seed 
might  all  be  reprobated  ;  and  the  rest  of  the  world  be 
chosen,  and  saved.  But  this  would  be  to  separate  A- 
braham  entirely  from  his  natural  posterity,  as  to  a  cov- 
enant relation  to  God  ;  it  would  take  away  those  very 
consolations  respecting  them,  which  the  covenant  was 
designed  to  administer ;  enfeeble  his  motives  to  fidel- 
ity in  instructing  his  seed  ;  destroy  the  distinction 
which  is  made  throughout  the  scriptures,  and  in  a  mul- 
titude of  facts,  between  his  posterity  and  the  world  ; 
and  would  be  to  load  with  absurdity  the  whole  Bible. 

5.  To  suppose  that  by  the  term  seed  is  meant  a  spir- 
itual seed  at  large,  and  not  natural  descendants  from  A- 
braham  as  such,  is  to  take  away  all  cause  for  the  appli- 
cation of  circumcision  to  Abraham's  lineal  descendants, 
and  particularly  in  their  infancy.  Circumcision  is  cer- 
tainly to  be  applied  to  the  seed  mentionedin  the  covenant. 
Verses  9,  10,  11.  "  And  God  said  unto  Abraham, 
Thou  shalt  keep  my  covenant  therefore,  thou  and  thy 
seed  after  thee  in  their  generations.  This  is  my  cove- 
nant which  ye  shall  keep,  between  me  and  you,  and 
thy  seed  after  thee,  every  manchild  among  you  shall  be 
circumcised.  And  ye  shall  circumcise  the  flesh  of  your . 
foreskin,  and  it  shall  be  a  token  of  the  covenant  be- 
twixt me  and  you.''''     Beyond  a  question,  the  term  seed 

G 


[SO] 

has  the  same  meaning  here,  that  it  has  in  the  preced- 
ing verses.  The  subjects  are  not  altogether  changed 
without  any  notice  given  of  it.  But  the  seed  here  cer- 
tainly means  natural  descendants.  For  it  is  added  as 
an  explanatory  direction,  "  every  ma?ichild  among  ycru 
shall  be  circumcised.  And  it  shall  be  a  token  of  the 
covenant  betwixt  me  and  you."  To  the  natural  seed 
then  circumcision  was  to  be  applied.  And  it  was  to 
be  applied  to  diem  as  a  party  in  the  covenant.  But  if 
a  spiritual  seed  merely,  as  such,  was  respected,  this 
direction  would  have  been  irrelevant,  and  the  applica- 
tion of  circumcision  to  die  natural  seed  wholly  un- 
meaning. 

6.  The  Aposde  Paul  in  the  9th  chapter  of  his  Epis- 
tle to  the  Romans,  expressly  applies  the  term  seed,  as 
meaning  natural  offspring.  7th  verse.  "  Neither  be- 
cause they  are  the  seed  of  Abraham  are  they  all  child- 
ren ;  but  in  Isaac  shall  thy  seed  be  called.  By  the 
term  seed  he  evidently  means  natural  offspring.  He  is 
speaking  about  them  only.  They  were  his  brethren 
according  to  the  flesh.  His  whole  description  applies 
to  them,  and  to  them  only.  "  Who  are  Israelites,  to 
whom  pertaineth  the  adoption,  and  the  glory,  and  the 
covenants,  and  the  giving  of  the  law,  and  the  service  of 
God,  and  the  promises  ;  w/wse  are  the  fathers,  and  of 
whom,  as  concerning  the  jftesh,  Christ  came,  who  is 
over  all,  God,  blessed  forever."  The  distinction  he 
makes  between  the  nominal  and  true  Israel  applies 
to  them  only.  "  Not  as  though  the  word  of 
God,  had  taken  none  effect.  For  they  are  not  all 
Israel,  who  are  of  Israel."  When  therefore,  in  the  lat- 
ter part  of  the  verse,  he  applies  the  term  seed  to  Isaac, 
it  is  evidently  in  the  literal  sense.  Isaac  is  one  of  the 
seed  intended  in  the  promise.  But  he  is  such  as  the 
fruit  of  Sarah's  womb. 

It  may  be  thought,  and  it  has  often  been  suggested, 
that  the  following  verse  is  opposed  to  this  idea.  But 
it  is  not.  It  is  only  explanatory  of  the  doctrine  of  dis- 
criminating grace,  which  the  Apostle  had  mentioned, 
and  on  which  he  insists  throughout  this,  and  the  two 


[51] 

following  chapters,  as  extending  to  the  natural  seed  of 
Abraham,  as  well  as  the  world  at  large.     **  That  is, 
they  which  are  the  children  of  the  flesh  ;  these  are  not 
the  children  of  God  ;  but  the  children   of  promise  are 
counted  for  the  seed."*     All  the  natural  offspring  of 
Abraham  are  not  as  such  the  children  of  God.     Some 
of  them  however  are.     They  are  as  such.     For  "  in 
Isaac  shall  thy  seed  be  called."     The  seed  was  called 
in  Isaac,  as  Abraham's  child,  descended  frcm  his  body. 
Yet  it  was  also  called  in  Isaac  in  distinction  from  Ish- 
mael,  as  he  was  a  child  of  promise,  and  stood  in  spe- 
cial relation  to  Christ,  in  whom  all  the  promises  of  God 
are  yea  and  amen.     This  idea  the  Apostle  illustrates 
as  he  proceeds.     "  For  this  is  the  word  of  promise  ; 
at  this  time  will  I  come  and  Sarah  shall  have  a  son." 
Isaac  was  a  child  of  special  promise.      Ishmael   was 
not.     Verse  10th,  "  And  not  only  this,  but  when  Re- 
becca  had  conceived  by  one,  even  by  our  Father  Isaac 
(for  the  children,  being  not  yet  born,  neither  having 
done  any  good  or  evil,  that  the  purpose  of  God,  accord- 
ing to  election,  might  stand,  not  of  works,  but  of  him 
that  calleth ;)  it  was  said  unto  her,  The  elder  shall  serve 
the  younger,  as  it  is  written,  Jacob  have  I  loved,  but 
Esau  have  I  hated."     Here  the  Apostle  carefully  runs 
the  distinction  of  discriminating  grace,  between  the 
elect,  and  the  non  elect  parts  of  the  nominal  seed.     Yet 
the  nominal  seed,  or  the  seed  according  to  the  flesh 
only  is  in  view.     This  is  evident  from  the  destinction 
he  makes.     To  suppose  that  by  seed,  he  means  ail  be- 
lievers, as  such,  without  any  respect  to  descent  from 
Abraham,   would   destroy  the  unity  of  his  discoure, 
and  the  force  of  his  argument.     Directly  indeed,  he  ex- 
tends his  remarks  to  persons  who  were  not  lineal  de- 
scendants from  Abraham  ;  but  this  is  only  to  illustrate 
the  same  doctrine  of  divine  sovereignity,  as  extending 
to  all  the  saved.     By  the  term  seed   then  the  Apostle 
evidently  means  Abraham's   lineal  descendants  only. 

*  The  general  mistake  in  applying  thii  passage  has  been  founded  in  unwarranta- 
bly extending  it  beyond  the  lubjects  ot  the  Apostle's  discourle.  He  has  respect 
to  no  other*  than  to  Abraham's  natural  descendants,  or  the  children  ofthejlah. 


[  52  ] 

Hence,  after  having  in  such  a  solemn  manner  insisted 
on  the  severity,  as  well  as  on  the  goodness  of  God,  he 
anticipates,  in  the  beginning  of  the  11th  chapter,  the 
question,  which  he  foresaw  would  naturally  rise  in  the 
minds  of  those  to  whom  he  was  writing ;  "  I  say  then 
hath  God  cast  away  his  people  ?"  There  would  have 
been  no  propriety  in  this  question,  if  the  Apostle  had  ' 
excluded  the  natural  descendants  of  Abraham  as  hav- 
ing no  special  interest  in  the  covenant.  But  if  they 
have  a  special  interest  in  the  covenant,  beyond  all  doubt, 
they  have  it  as  the  seed.  "  God  forbid.  For  1  also  am 
an  Israelite,  of  the  seed  of  Abraham.  God  hath  not 
castaway  his  people  which  he  foreknew." 

As  we  shall  be  obliged  to  recal  this  distinction  di- 
rectly, we  shall  here  take  leave  of  it ;  having  sufficient- 
ly shown,  not  only  that  it  is  consistent  with,  but  a  proof, 
that  by  the  term  seed  are  meant,  in  the  covenant,  lineal 
descendants. 

7.  But  one  more  proof  will  be  added  to  establish  this, 
as  the  proper  sense  of  the  word  seed,  in  the  cove- 
nant. This  proof  is  furnished  in  the  declaration  of  Pe- 
ter to  the  Jews,  Actsiii.  25.  "  Ye  are  the  children  of 
the  prophets,  and  of  the  covenant  which  God  made  with 
our  fathers,  saying  unto  Abraham,  and  in  thy  seed  shall 
all  the  kindred  of  the  earth  be  blessed."  These  Jews 
were  children  of  the  covenant,  not  as  believers;  for  Pe- 
ter did  not  address  them  as  sustaining  this  character  ; 
but  as  chargeable  with  great  wickedness  in  killing  the 
Prir.ce  of  life.  They  were  in  his  view  children  of  the 
covenant  only  as  lineal  descendants  from  Abraham. 
The  terms  children  of  the  covenant  are  used  as  equiv- 
alent with  that  of  seed.  For  he  supports  his  declara- 
tion by  adverting  to  that  clause  in  the  covenant  in  which 
the  term  seed  is  inserted.  "Saying  unto  Abraham, 
and  in  thy  seed  shall  all  the  kindred  of  the  earth  be 
blessed." 

Against  this  theory  there  are  objections,  which  it  is 
proper  here  to  notice. 

1.  It  is  objected,  that  "  as  the  same  declarations  and 
promises  are  made  in  the  covenant  with  respect  to  the 


*,v> 


[53] 

seed,  which  are  made  with  respect  to  Abraham,  per- 
sonally, it  will  follow,  that  the  natural  seed  of  Abra- 
ham without  distinction  are  interested  in  the  covenant 
of  grace,  as  extensively  as  Abraham  himself,  which 
is  contrary  to  scripture,  and  to  fact."  The  explana- 
tions already  made,  furnish  a  reply  to  this  objection. 
Though  the  term  seed  be  used  in  the  covenant  indefin- 
itely, for  reasons  which  will  soon  be  mentioned,  it  is 
not  to  be  understood  as  applying,  so  as  to  involve  an  in- 
terest in  the  promise,  to  all  the  natural  offspring  with- 
out exception.  This  is  evident  from  what  has  already 
been  said,  and  will  be  more  fully  illustrated  in  some 
subsequent  remarks.  . 

2.  It  is  farther  objected,  "that  the  term  seed  can- 
not mean  natural  descendants  of  Abraham,  because, 
upon  that  supposition,  circumcision,  as  a  token  of  the 
covenant,  must  have  been  confined  to  Abraham's  nat- 
ural children  ;  whereas  the  institution  extended  to  all 
that  were  born  in  his  house,  and  bought  with  his 
money."  Answer.  This  objection  lies  equally  a- 
gainst  the  other  hypothesis,  that  the  term  seed  is  to  be 
taken  figuratively.  For  circumcision  was  certainly 
applied  to  other  persons  than  a  spiritual  seed.  If  cir- 
cumcision were  confined  to  the  seed,  and  yet  extend- 
ed to  others,  besides  lineal  descendants  ;  if  it  were  so 
extended  to  the  latter,  as  to  have  no  appropriate  respect 
to  the  former  ;  then  indeed  it  must  be  conceded,  eith- 
er, that  circumcision  had  no  connexion  with  the  seed, 
or  that  by  the  seed  were  intended  other  persons  than  lin- 
eal descendants,  and  that  it  had  no  special  respect  to 
such  descendants  at  all.  But  the  express  distinction 
which  is  made  in  the  law  of  circumcision,  between 
the  seed  and  others,  as  subjects  of  circumcision,  unde- 
niably proves,  that  it  was  not  thus  confined  ;  and  that 
natural  descendants  were  intended  by  the  seed.  "This 
is  my  covenant  therefore  which  ye  shall  keep  between 
me  and  you,  and  thy  seed  after  thee.  Every  manchild 
among  you,  shall  be  circumcised.  And  he  that  is  eight 
days  old  shall  be  circumcised  among  you  ;  every 
manchild  in  your  generations  ;  he  that  is  born  in  the 


** 


[54] 

house,  or  bought  with  thy  money,  of  any  stranger  which 
is  not  of  thy  seed.''*  This  express  distinction,  which  is 
not  of  thy  seed,  is  nugatory,  upon  the  supposition  that 
the  term  seed  is  used  figuratively  for  a  spiritual  seed 
merely.  There  would  have  been  no  propriety  in  men- 
tioning the  ?iatural  seed  at  all. 

3.  It  is  again  objected,  "  that  natural  descendants 
from  Abraham,  as  such,  cannot  be  intended  by  the  seed, 
because  Ishmael,  who  was 'from  his  loins,  is  expressly 
excluded  from  the  covenant,  as  born  after  the  flesh  ; 
and  he  and  his  posterity  are  spoken  of  as  allegorically 
representing  the  law  ;  and  as  persecuting  the  seed." 
But  surely  this  proves  directly  the  contrary.  It  con- 
firms the  idea,  that  by  seed  are  meant  lineal  descend- 
ants from  Abraham.  For,  why  is  Ishmael  excluded  ? 
Why  is  the  distinction  made  between  him  and  Isaac  ? 
Evidently,  because  with  Isaac  he  was  Abraham's  nat- 
ural son.  The  seed  then  had  respect  \jd  natural  de- 
scent. Had  the  term  respected  believers  in  general, 
without  any  respect  to  a  descent  from  Abraham,  there 
would  have  been  no  propriety  in  mentioning  Ishmael 
as  excluded,  any  more  than  any  one  of  tjie  reprobate 
world. 

Besides,  it  is  by  no  means  certain  that  Ishmael  per- 
sonally was  not  a  subject  of  the  covenant,  so  far  as  to 
have  God  for  his  God.  And  this  might  be  on  another 
principle  than  that  of  being  the  seed ;  i.  e.  as  some  of 
the  servants  of  Abraham  were.  This  principle  we 
shall  have  occasion  more  fully  to  explain  directly. — 
The  limitation  of  the  seed  to  the  line  of  Isaac,  no  more 
excluded  Ishmael  from  the,  personal  felicity  of  having 
God  for  His  God,  than  it  excluded  Cornelius,  who 
was  by  birth  a  Roman.  Be  this  however  as  it  may, 
the  fact  mentioned  in  the  objection,  evidently  proves 
the  very  thing  that  the  objection  opposes. 

4.  It  is  moreover  objected,  "  that  the  term  seed 
cannot  intend  natural  offspring  as  such,  because  the 
term  is  confined  by  Paul,  Romans  iv.  16,  to  believers," 
The  words  are  these,  "  Therefore  it  is  of  faith,  that  it 
might  be  by  grace,   to  the  end  the  promise  might  be 


[55] 

sure  to  all  the  seed ;  not  to  that  only  which  is  of  the 
law,  but  to  that  also  which  is  of  the  faith  of  Abraham, 
tvhoisthe  father  of  us  all."  But  the  passage  itself 
confutes  the  objection.  For  why  the  distinction  be- 
tween the  seed  which  is  of  the  law,  and  that  which  is 
of  faith  ?  Does  not  that  which  is  mentioned  as  of  the 
law,  intend  those  who  are  Jews  by  nature  ?  And  does 
not  the  seed  which  is  of  faith  intend  believers  from  the 
Gentile  world  ?  Most  evidently.  For  in  the  11th  and 
12th  verses,  the  Apostle  says,  "  And  he  received  the 
sign  of  circumcision,  a  seal  of  the  righteousness  of  the 
faith  which  he  had,  being  yet  uncircumcised,  that 
righteousness  might  be  imputed  unto  them  also,  (i.  e. 
Gentile  believers)  and  the  father  of circumcision  tothem 
who  are  not  of  the  circumcision  only  ;  but  also  walk  in 
the  steps  of  that  faith  of  our  father  Abraham  which  he 
had,  being  yet  uncircumcised." 

By  those  who  are  not  of  the  circumcision  only,  are 
designed  lineal  descendants  from  Abraham.  They  are 
part  of  the  seed  ;  and  they  are  so  under  that  descrip- 
tion, as  lineal  descendants  ;  of  course  as  the  natural 
seed.  Believing  Jews,  and  believing  Gentiles  are 
equally  covenant  children  of  Abraham,  or  joint  heirs 
with  Christ,  of  covenant  blessings.     And  this  is  what 

is  intended  by  the  terms   in  the  passage  all  the  seed. 

They  are  equivalent  with  all  the  saved.  But  this  does 
not  militate  with  the  idea,  that  by  the  term  seed  in  the 
covenant,  is  meant  primarily  and  appropriately  natur- 
al descendants.  Because  these  belong,  as  a  distinct 
class,  to  all  the  seed  ;  or  are  not  of  the  circumcision 
only,  but  also  walk  in  the  steps  of  that  faith  of  our  fath- 
er Abraham,  which  he  had,  being  yet  uncircumcised." 

These  objections,  and  there  are  no  other,  of  any 
plausibility,  which  have  occurred  to  the  Author  in  the 
course  of  his  reading,  being  found  futile,  the  conclusion 
may  be  taken  as  questionless,  that  the  term  seed,  in  the 
covenant,  intends,  primarily  and  especially,  a  natural 
seed  as  such. 

The  promise  then  being  to  be  taken  as  absolute,  and 
as  respecting  a  natural  seed,  another  question  now  pre- 


[56] 

gents  itself,  of  as  great  importance  as  the  former,  viz. 
Did  the  promise  embrace  as  those  with  whom  it  was 
to  be  carried  into  effect,  or  be  cstablihed,  all  the  seed 
without  exception,  or  all  Abraham's  natural  descen- 
dants ?  This  question  has  been  in  some  degree  una- 
voidably anticipated.  But  the  truth  respecting  it  is  so 
fundamental,  that  it  must  be  yet  more  clearly  ascertain- 
ed. And  if  we  should  repeat  some  things  which  have 
been  already  suggested,  it  will  be  easily  pardoned.  On 
the  just  solution  of  the  question,  Who  are  inten- 
ded by  the  seed  ?  depend  essentially  all  correct 
views  of  the  Abrahamic  covenant,  and  the  economy  of 
God's  holy  kingdom.  It  must  be  acknowledged,  the 
word  is  used  here  in  the  xvii.  of  Genesis  indefinitely. 
At  the  same  time  it  must  be  admitted,  that  it  is  so  used, 
as  not  necessarily  to  extend  to  all  the  posterity  of  Abra- 
ham numerically.  If  the  word  is  necessarily  to  be  un- 
derstood as  embracing  all  the  individuals,  who  sprung 
from  Abraham's  loins,  then  it  involves  essentially  the 
idea  of  number.  If  not,  then  it  is  rather  a  generic 
term,  designating  a  class,  a  society.  It  is  undeniable 
that  words  are  often  used  in  the  scriptures  in  this  large 
sense;  as  descriptive  of  a  collection  of  persons,  when  all 
the  individuals,  who  stand  related  are  not  numerically 
intended.  Thus  it  is  said  of  the  race  of  man  general- 
ly, Gen.  xi.  12.  "  The  earth  also  was  corrupt  before 
God,  and  the  earth  was  fi lied  with  violence.  And  God 
looked  upon  the  earth,  and  behold  it  was  corrupt. 
For  all  flesh  had  corrupted  his  way  upon  the  earth." 
But  Noah  personally  did  not  come  under  this  descrip- 
tion. The  prophet  Jer.  says,  v.  23.  "  But  \h\s  peo- 
ple hath  a  revolting  and  a  rebellious  heart ;  they  are. 
revolted  and  gone."  But  there  were  individuals  un- 
questionably who  had  not  bowed  the  knee  to  any  false 
God.  "Ephraim,"  saysHosea,  "is  joined  to  his  idols, 
let  him  alone."  But  it  is  not  to  be  supposed  that  all 
Ephraim  numerically,  were  idolatrous.  The  Church 
of  Smyrna  as  a  body,  is  honorably  characterized.  "I 
know  thy  works,  and  where  thou  dwellest,  even  where 
Satan's  seat  is,  and  thou  holdcst  fast  my  name,  and  hast 


C  57] 

not  denied  my  faith,  even  in  those  days,  wherein  An- 
tipas  was  my  faithful  martyr,  who  was  slain  among 
you,  where  satan  dwelleth."  Yet  there  were  some  in 
that  Church  who  held  the  doctrine  of  Balaam,  and  the 
doctrine  of  the  Nicholaitans.  To  suppose  then  that 
the  term  seed,  is  not  to  be  taken  as  designating  Abra- 
ham's descendants  numerically,  but  classically ;  and 
that  a  part  of them  only  are  really  embraced,  is  more 
agreeable  to  the  analog)'  of  scripture  language  thanoth- 
erways.  Now,  let  us  consider  what  the  Holy  Ghost 
teaches  relative  to  this  matter. 

Some  of  the  promises  of  the  Abrahamic  covenant,  it 
is  evident,  are  necessarily  to  be  appropriated  to  a  part 
of  the  nominal  seed.  The  promise,  "  In  thee  shall  all 
families  of  the  earth  be  blessed,"  is  expressly  appro- 
priated by  Paul  to  Christ,  and  that  part  of  Abraham's 
posterity,  who  had  life  in  him.  "  Not  as  o&many;  but 
as  of  one.  And  to  thy  seed  which  is  Christ."  The 
promise,  "for  all  the  land  which  thou  seest,  to  thee 
will  I  give  it,  and  to  thy  seed  forever;"  applied  to  a 
part  of  the  natural  seed  only.  With  respect  to  a  pari 
of  them  only  was  it  executed.  Thousands  fell  short  of 
the  promised  land  through  unbelief.*  The  prediction, 
"  Know  of  a  surety  that  thy  seed,  shall  be  a  stranger 
in  a  land  that  is  not  theirs,  and  shall  serve  them,  and 
they  shall  afflict  them  four  hundred  years,"  applied  to 
a  part  of  the  posterity  only.  Abraham  himself  must 
have  been  led  to  entertain  a  restricted  idea  of  the  seed, 
from  the  very  terms  of  the  covenant.  "  And  the  un- 
circumcised  manchiid,  whose  flesh  of  his  foreskin  is  not 
circumcised,  that  soul  shall  be  cut  off  from  his  people, 
he  hath  broken  my  covenant."  Here  the  pcssibilitv 
of  breaking  the  covenant,  i.  e.  of  fatally  trampling  on 

*  A  restriction  of  the  term  seed,;.*  applying  to  a  pari  of  Abraham's  natural  de- 
scendants only,  is  admitted  by  Dr.  Cypiian Strong  in  regard  to  this  promise,  in  his 
Second  Enquiry,  page  »i.  "  This  promise  of  Canaan  however  did  not  respect 
all  the  posterity  of  Abraham.  The  promise  only  imported  that  some  of  Abra- 
ham's posterity  (more  or  fewer,  as  God  in  his  sovereignty  should  determine) 
should  possess  that  land."  If  the  term  seed,  in  regard  10  the  extent  of  iU  appli- 
cation, may  be  subjected  to  this  limitation  in  respect  to  the  promise  of  the  land 
ot  Canarn  ;  why  may  it  not  be  subjected  to  a  similar  limitation  in  regard  to  tW 
more  substantial  interests  cf  the  coxenar.t  ? 

H 


[  58] 

the  duties  it  enjoined,  is  presented  to  Abraham's  view. 
And  what  else  can  be  the  ground  of  his  prayer  respecting 
Ishmael?  "  O  that  Ishmael  might  live  before  thee  !" 
If  all  the  individuals  of  the  natural  posterity  were  em- 
braced in  the  promise,  there  was  already  a  certainty 
that  Ishmael  would  live  before  God.  The  prayer  im- 
plies that  Abraham  was  apprehensive,  that  notwith- 
standing the  promise  of  the  covenant,  Ishmael  might 
be  excluded  from  the  divine  favor. 

In  the  21st.  verse  of  the  chapter,  the  covenant  is  un- 
equivocally explained  to  Abraham  as  having  an  exclu- 
sive reference.  "  But  my  covenant  will  /  establish 
with  Isaac,  whom  Sarah  shall  bear  unto  thee  in  the  set 
time  in  the  next  year." 

After  the  birth  of  Isaac,  Sarah,  prompted  as  it  would 
seem  by  a  special  divine  impulse,  for  it  is  quoted  by 
Paul  in  his  Epistle  to  the  Galatians  in  that  light,  says 
to  Abraham,  "Cast  out  this  bond  woman,  and  her  son, 
for  the  son  of  this  bond  woman,  shall  not  be  heir  with 
my  son,  even  with  Isaac."  Abraham  had  too  much 
natural  affection  for  his  son  Ishmael,  to  be  pleased  with 
this  apparently  severe  measure.  But  God  says  to  him, 
41  Let  it  not  be  grievous  in  thy  sight,  because  of  the 
lad,  and  because  of  the  bond  woman  ;  in  all  that  Sarah 
hath  said  unto  thee,  hearken  unto  her  voice ;  for,  in 
Isaac  shall  thy  seed  be  called." 

This  appropriation  of  the  covenant  engagement  as 
it  respects  the  seed,  to  Isaac,  the  Apostle  Paul  treats 
as  an  initial  dispensation,  which  gave  a  cast  to  the 
whole  divine  economy  respecting  the  seed.  "  Be- 
cause they  were  the  seed  of  Abraham,  they  were  not 
all  children."  Some  of  them  were.  They  were  the 
children  respected  in  the  promise."  For  the  children 
of  the  promise,  are  counted  for  the  seed."  Romans  ix. 
7m  8.  These  were  the  Israel  who  were  of  Israel. 
They  were  the  remnant  according  to  the  election  of 
grace,  the  remnant  as  it  respected  Israel  at  large.  For 
Romans  ix.  29.  "  Except  the  Lord  of  Sabaoth,  had 
left  us  (us  Israel)  a  seed,  we  had  been  as  Sodoma,  and 
been  made  like  unto  Gomorrha,"  i.  e.  we  had  been  all 


[59] 

given  up  to  destruction.  They  were  those  who,  Ephes. 
i.  5.  "  Were  predestinated  unto  the  adoption  of  child- 
ren by  Jesus  Christ  according  to  the  good  pleasure  of 
his  will."  They  were  those  who  were  made  accepted 
in  the  beloved  ;  who,  in  every  age  walked  in  the  steps 
of  that  faith  of  their  father  Abraham,  which  he  had,  be- 
ing yet  uncircumcised.  This  was  the  character  of  a 
part  of  the  natural  posterity  only,  "  more  or  fewer"  at 
different  times,  "  as  God  in  his  sovereignty  determin- 
ed.''  The  residue  were  children  without  faith.  They 
entered  not  in  because  of  unbelief.  They  rejected  the 
covenant  of  their  God  ;  and  generally  went  oft*  into 
open  idolatry  in  some  form  or  other.  "  Being  igno- 
rant ©f  God's  righteousness,  and  going  about  to  estab- 
lish their  own  righteousness,  they  submitted  not  them- 
selves to  the  righteousness  of  God."  They  stumbled 
at  this  stumbling  stone.  While  the  election,  i.  e.  the 
election  of  Israel,  obtained,  tliey  were  blinded.  Hence, 
the  solemn  declaration  of  Moses  just  before  his  decease. 
Deut.  xxxi.  16,  and  onward.  "  And  the  Lord  said 
unto  Moses,  Behold  thou  shalt  sleep  with  thy  lathers, 
and  this  people  shall  rise  up  and  go  a  whoring  after  the 
gods  of  the  strangers  of  the  land,  whither  they  go  to 
be  amongst  them,  and  will  forsake  me,  and  break  mv 
covenant,  which  I  have  made  with  them.*  Then  my 
anger  shall  be  kindled  against  them  in  that  day  ;  and  I 
will  forsake  them,  and  hide  my  face  from  them,  and 
they  shall  be  devoured,  and  many  evils  and  troubles 
shall  befall  them,  so  that  they  will  say  in  that  day,  Are 
not  all  these  evils  come  upon  us  because  the  Lord  our 
God  is  not  among  us  ?  Now  therefore  write  ye  this 
song  for  you,  and  teach  it  the  children  of  Israel  ;  put  it 
into  their  mouths,  that  this  song  may  be  a  witness  for 
me  against  the  children  of  Israel.  For  when  I  shall 
have  brought  them  into  the  land  which  I  sware  unto 
their  fathers  that  floweth  with  milk  and  honey,  and  they 
shall  have  eaten  and  filled  themselves,  and  waxed  fat, 

*  Though  the  promise  of  the  covenant  in  strictness,  or  as  to  its  effect,  extend- 
ed to  the  election  only  ;  yet  the  covenant  ?s  has  been  hinted,  and  as  will  he  rro:e 
fully  explained  directly,  was  made  or  eilablishcd,  as  to  its  outward  administra- 
tion, with  the  whole  body, 


[  60  ] 


then  will  they  turn  unto  other  Gods,  and  serve  them, 
and  provoke  me,  and  break  my  covenant.  And  it 
shall  come  to  pass  when  many  evils  and  troubles  are  be- 
fallen them,  that  this  song  shall  testify  against  them,  as 
a  witness  ;  for  it  shall  not  be  forgotten  out  of  the 
mouths  of  their  seed  ;  for  I  know  their  imagination 
which  they  go  about  even  now,  before  I  have  brought 
them  into  the  land  which  I  sware."  This  is  a  predic- 
tive view  of  the  reprobate  part  of  Israel. 

Agreeable  to  this  is  the  direction  of  God  to  the 
prophet  Isaiah.  Isai.  vi.  9.  10.  "  Go  and  tell  this  peo- 
ple, hear  ye  indeed,  but  understand  not ;  and  see  ye 
indeed,  but  perceive  not.  Make  the  heart  of  this  peo- 
ple fat,\and  make  their  ears  heavy,  and  shut  their  eyes, 
lest  they  should  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their  heart,  and  convert  and 
be  healed." 

John,  the  Baptist,  urged  strenuously  this  distinction, 
between  the  elect,  and  the  nonelect  parts  of  the  de- 
scendants of  Abraham.  Matt.  iii.  7.  "  But  when  he 
saw  many  of  the  Pharisees  and  Sadducees  come  to  his 
baptism,  he  said  to  them,  O  generation  of  vipers, 
who  hath  warned  you  to  flee  from  the  wrath  to  come  ; 
Bring  forth  therefore  fruits  meet  for  repentance,  and 
think  not  to  say  within  yourselves,  we  have  Abraham 
to  our  father  ;  for  God  is  able  even  of  these  stones  to 
raise  up  children  unto  Abraham.  And  now  also  the 
axe  is  laid  unto  the  root  of  the  trees  ;  therefore  every 
tree  which  bringeth  not  forth  good  fruit  is  hewn  down, 
and  cast  into  the  fire."  This  declaration  had  evidently 
a  special,  primary  respect  to  nominal  Israel,  for  it  was 
addressed  to  those  who  belonged  to  them. 

Our  Savior  insisted  much  on  the  same  distinction. 
He  says,  "  Many  are  called,  but  few  chosen — Ye  can- 
not believe  because  ye  are  not  of  my  sheep  as  I  said 
unto  you — And  they  shall  come  from  the  cast  and  from 
the  west,  and  from  the  north,  and  from  the  south,  and 
shall  sit  down  with  Abraham,  Isaac  and  Jacob,  in  the 
kingdom  of  God  ;  but  the  children  of  the  kingdom, 
(the  disobedient  part  of  the  visible  seed)  shall  be  cait 


[61] 

out  into  utter  darkness  ;  there  shall  be  wailing  and 
gnashing  of  teeth."  And  in  his  prayer,  John  xvii.  he 
says.  "  I  pray  for  them  ;  I  pray  not  for  the  world, 
(those  among  the  Jews  who  died  in  their  sins)  but  for 
them  which  thou  hast  given  me  ;  for  they  are  thine,  and 
all  thine  are  mine,  and  I  am  glorified  in  them.  Holy 
Father  keep  through  thine  own  name,  those  whom  thou 
hast  given  me,  that  they  may  be  one  as  we  are." 

The  distinction  runs  through  all  Paul's  writings  ; 
several  passages  of  which,  to  the  point,  have  been  al- 
ready quoted  ;  which,  to  avoid  repetition  as  much  as 
possible,  wc  shall  forbear  to  mention  here.  The  9, 
10  and  11th  chapters  of  his  Epistle  to  the  Romans,  are 
especially  full  to  this  point.  J* 

St.  Peter  brings  it  into  view  with  great  clearness  in 
the  2d  chapter  of  his  first  Epistle.  It  is  to  be  noted 
that  this  Epistle  is  addressed  to  \\\z  strangers  (i.  e.  be- 
lieving Jews)  dispersed  through  Pontus,  Galatia,  Capa- 
docia,  Asia,  and  Bithynia,  who  are  characterized,  as 
"  elect  according  to  the  foreknowledge  of.. God  the 
father,  through  sanctification  of  the  spirit  unto  obedi- 
ence, and  sprinkling  of  the  blood  of  Jesus  Christ.'' 
To  them,  he  says,  W  Unto  you  therefore  which  believe, 
he  is  precious  ;  but  unto  them  which  be  disobedient ; 
the  stone  which  the  builders  disallowed,  the  same  is 
made  the  head  of  the  corner,  and  a  stone  of  stumbling, 
and  a  rock  of  offence  ;  even  to  them  which  stumble  at 
the  word,  being  disobedient,  where  unto  also  they  were 
appointed.  But  ye  are  a  chosen  generation,  a  royal 
priesthood,  an  holy  nation,  a  peculiar  people,  that  ye 
should  shew  forth  the  praises  of  him,  who  hath  called 
you  out  of  darkness  into  his  marvellous  light." 

Finally,  this  distinction  is  presented  in  the  sealing  of 
a  definite  number  out  of  every  tribe  of  Israel,  mention- 
ed in  the  7th  chapter  of  the  Apocalypse.  "  And  I 
saw  another  angel  ascending  from  the  east,  having  the 
seal  of  the  living  God  ;  and  he  cried  aloud  to  the  four 
angels,  to  whom  it  was  given  to  hurt  the  earth,  and  the 
sea,  saying,  Hurt  not  the  earth,  neither  the  sea,  nor 
die  trees,  till  we  have  scaled  the  servants  of  our  God  m 


[62] 

their  foreheads.  And  I  heard  the  number  of  them 
which  were  sealed,  and  there  were  sealed  an  hundred, 
and  forty  and  four  thousand,  of  all  the  tribes  of  the 
children  of  Israel." 

Facts  exactly  coincide  with  these  doctrinal  represen- 
tations of  the  scripture.     Abraham  had  other  children, 
besides  Ishmael  and  Isaac,     fie  had  six  sons  by  a  wo- 
man, whom  he  married  after  Sarah's  death.     But  they 
were  not  counted  for  the  seed,  respected  in  the  promise. 
Gen.  xxv.  5.     "  Abraham  gave  all  that  he  had  unto 
Isaac,  as  the  heir ;  but   unto  the  sons  of  the  Concu- 
bines, which  Abraham  had,  Abraham  gave  gifts,  and 
sent  them  away  from  Isaac  his  son  while  he  yet  lived, 
eastward  unto  the  east  Country."     Jacob  had  an  ele- 
vation to  the  prejudice  of  Esau,  as  to  his  primogeni- 
ture.    He  was  established  the  heir,  and  counted  for 
the  seedy  with  whom  the  covenant  was  to  take  effect, 
before  he  was  born.     Gen.  xxv.  23.     The  whole  his- 
tory of  Jacob  exhibits  him  in  this  light,  as  an  object 
of  special  covenant  favor,  in  distinction  from  Esau. 
The  Israelites  and  Edomitcs,  as  bodies,  were  as  dis- 
tinguishable, as  are  now  the  Church  and  the  world. 
Some  of  Israel  fell  in  the  wilderness  ;  and  others  enter- 
ed into  the  promised  land.     In  the  time  of  Rehoboam 
the  largest  branch  was  cut  off  from  the  stock.    The  ten 
tribes  separated  from  the  tribe  of  Judah,  and  went  off 
into  idolatry,  in  which  they  have  continued  to  the  pre- 
sent day.     The  seed  was  from  that  time   perpetuated 
peculiarly  in  the  tribe   of  Judah.     ''In  Judah  God 
was  known.     He  refused  the  tabernacle  of  Joseph,  and 
chose  not  the  tribe  of  Ephraim  :  But  chose  the  tribe 
of  Judah,  the  mount  Zion  'which  he  loved  ;  and  he  built 
his  sanctuary  like  high  places,  like  the  earth  which  he 
hath   established  forever."      Psalm  lxxviii.    67 — 69. 
When  Elijah  complained  of  the  apostacy  of  the  peo- 
ple as  universal,  God  assured  him,  that,   "  he  had  re- 
served to  himself  seven  thousand  men,  that    had  not 
bowed  the  knee  to  the  image  of  Baal." 

When  the  Messiah  appeared,  he  sat,  in  exact  fulfil- 
ment of  the  prediction  delivered  by  Malachi,  "as  a  re- 


[63] 

finer  and  purifier  of  silver.  He  was  a  swift  witness 
against  the  sorcerers,  and  against  the  adulterers,  and 
against  false  swearers,  and  against  those  that  oppressed 
the  hireling  in  his  wages,  the  widow  and  fatherless, 
and  that  turned  aside  the  stranger  from  his  right,  and 
that  feared  not  God."  According  to  the  prophetic  de- 
nunciation of  John,  he  gathered  the  wheat  into  his  gar- 
ner, and  burnt  up  the  chaff  with  unquenchable  fire. 
To  as  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  who  believed 
on  his  name."  To  the  residue  he  says,  Mat.  xxiii.  34. 
"Behold  I  send  unto  you  prophets,  and  wise  men,  and 
scribes,  and  some  of  them  ye  shall  kill,  and  crucify ;  and 
some  of  them  ye  shall  scourge  in  your  synagogues,  and 
persecute  them  from  city  to  city;  that  upon  you 
may  come  all  the  righteous  blood  shed  upon  the  earth, 
from  the  blood  of  righteous  Abel  unto  the  blood  of 
Zacharias,  son  of  Barachias,  whom  ye  slew  between  the 
the  temple  and  the  altar.  Verily  I  say  unto  you,  all 
these  things  shall  come  upon  this  generation."  By 
generation  here  is  evidently  intended,  according  to  the 
distinction  urged  ;  not  all  numerically  who  lived  in 
that  day  ;  but  all  of  a  class  ;  those  who  were  blinded. 
In  the  days  of  the  Apostles,  some  stood  by  faith,  while 
others  were  broken  off  for  unbelief.  And  in  eternity, 
we  find,  as  a  representation  of  the  issue,  Dives  in  hell, 
and  Lazarus  in  Abraham"* s  bosom,  both  of  them  natur- 
al descendant!  from  Abraham. 

From  the  position  that  the  term  seed  was  designed 
to  comprehend  ail  the  individuals  numerically,  what 
consequences,  directly  opposed  to  all  this  scripture  ev- 
idence, and  to  millions  of  facts,  will  follow  ?  It  will 
follow,  that  no  soul  could  ever  be  cut  off  from  his  peo- 
ple. It  will  follow,  that  all  the  seed  numerically  have 
had  the  faith  of  Abraham,  and  are  saved.  It  will  fol- 
low, that  divine  sovereignty  does  not  discriminate  be- 
tween one  part  of  Abraham's  natural  offspring  and  an- 
other, where  it  is  expressly  insisted  on,  all  over  the 
scriptures  ;  it  will  follow,  that  no  wrath  can  be  expres- 
sed towards  any  part  of  the  nominal  seed  ;  and  yet  it 


[64] 

is  expressly  said,  "  that  wrath  has  come  upon  them  to 
the  uttermost."  It  will  follow,  that  it  was  a  valid  cov- 
enant plea,  which  the  Jews  advanced,  "  We  have  A- 
braham  to  our  lather;'1  whereas,  it  is  expressly  con- 
demned, as  having  no  warrant  in  the  covenant. 

It  will  follow,  that  the  covenant  was  so  constructed 
as  to  give  the  reins  entirely  to  licentiousness,  with  re- 
spect to  the  descendants  of  Abraham  ;  in  the  same 
manner  that  the  doctrine  of  universal  salvation  does, 
with  respect  to  the  wOrld  at  large,  and  it  will  follow, 
that  all  the  solemn  denunciations  of  the  holy  Jesus  a- 
gainst  the  hypocrites  among  the  Jews,  were  words 
without  reason  or  meaning. 

Upon  the  whole,  we  conclude  with  certainty,  that 
the  seed  respected  in  the  covenant,  and  with  whom  it 
was  established,  is  that  portion  of  the  natural  descend- 
ants of  Abraham,  who  were  predestinated  to  be  joint 
heirs  with  Christ  of  an  everlasting  inheritance.  These 
are  numerous,  and  are  characterized  in  a  manner  which 
does  by  no  means  apply  to  all  the  nominal  Israel.  For 
the  writer  to  the  Hebrews  says  xi.  13  and  14  verses. 
"  Therefore  sprang  there  even  of  one,  and  him  as  good 
as  dead,  so  many  as  the  stars  of  the  sky  in  multitude, 
and  as  the  sand  which  is  by  the  sea  shore  innumerable. 
These  #//died  in  faith,  not  having  received  the  prom- 
ises,* but  having  seen  them  afar  off,  and  were  per- 
suaded of  them,  and  embraced  them,  and  confessed 
tint  they  were  strangers  and  pilgrims  pn  the  earth  : 
Wherefore  God  is  not  ashamed  to  be  called  their  God, 
for  he  hath  prepared  for  them  a  city." 

Having  assertained  whom  we  are  to  understand  by 
the  seed,  we  are  next  to  enquire  respecting  the  visi- 
bility of  the  seed.  This  is  of  importance,  that  we  may 
have  just  views  of  the  divine  economy  in  regard  to  the 
Church,  and  that  we  may  duly  regulate  our  own  con- 
duct. A  thing  may  be  contemplated  as  being  what 
it  is  in  the  sight  of  God,  who  cannot  err  ;  and  what  it 
appears  to  be  in  the  sight  of  man,  who  has  not  intuition, 

*  How  strange  that  any  one  should  suppose  the  promises  respected  ultimately 
temporal  object!  ;  when  the  true  Israel  did  not  in  this  world  receive  them. 


C  65  3 

L)ut  whose  judgment  is  to  be  regulated  by  evidence, 
To  God,  before  whom  all  things  are  naked  and  open, 
the  distinction  between  visible  and  invisible  does  not 
apply.  But  to  men,  who  receive  their  ideas  through 
a  fallible  medium,  it  does.  We  find  ourselves  often 
mistaken  with  respect  to  the  objects  we  contemplate. 
The  earth  appears  to  us  a  plain,  and  that  it  is,  has  been 
the  serious  opinion  of  thousands  of  philosophers.  But 
voyagers  have  proved  it  to  be  a  globe.  Judas  was 
considered,  by  his  fellow  disciples,  as  a  friend  to  Christ, 
till  the  treasonable  designs  of  his  heart  were  disclosed. 
The  divine  Being,  perfectly  wise  and  good,  ever  treats 
man  according  to  his  nature.  He  does  not  require  of 
him  knowledge  beyond  the  reach  of  his  capacities. — 
His  institutions,  and  laws,  must  of  course  be  ever  un- 
derstood, as  coinciding  with  his  condition  and  capaci- 
ty. They  must  be  suited  to  the  doctrine,  that,  man 
tooheth  on  the  outward  appearance.  To  interpose  by 
.constant  revelations,  in  order  to  determine  the  real 
moral  state  and  future  destiny  of  every  individual, 
would  be  incompatible  with  a  state  of  trial.  To  un- 
mask the  hypocrite,  and  extirpate  him  from  the  midst 
of  the  holy  people,  would  be  to  anticipate  the  judg- 
ment. Engaged  to  perpetuate  a  seed  to  Abraham,  and 
designing  them,  not  only  as  monuments  of  his  grace, 
but  as  depositaries  of  his  will,  it  was  necessary  that 
God  should  form  them  into  a  visible  society  ;  that  they 
should  be  as  a  city  set  on  an  hill  which  cannot  be  hid. 
In  this  case  they  would  have  reciprocal  obligations  to 
One  another.  They  would  be  visibly  brethren  ;  and 
be  bound  to  treat  each  other  as  such.  This  visible 
society  would  necessarily  comprehend  some,  and  it  may 
be  very  many,  who  are  not  really  children  of  promise. 
The  wheat  and  the  tares,  as  is  the  case  in  the  Christian 
Church,  would  necessarily  grow  together.  The  pur- 
est discipline  would  not  prevent  ;  and  never  was  de- 
signed to  prevent  it..  Discipline  is  designed  to  extir- 
pate open  offenders  ;  but  not  those,  who,  though  in  the 
sight  of  God  they  may  be  servants  of  Satan,  in  the 
sight  of*  men,  are  servants. of  God.  For  God  to  deter- 
1 


[66  3 

mine,  then,  and  to  inform  us,  who  are   the   seed  un- 
der his  eye,   is  one  thing  ;  and  for   him  to  direct  us 
whom  we  are  to  consider,   and  treat  as  the  seed,  is  an- 
other.    It  may  be   necessary  for  us,  while  obedient  to 
his  direction,  to  treat  some  as  not  of  the  seed,  who 
really  are  ;  and  some  as  of  the  seed  who  really  are  not. 
Neither  Elijah  nor  the  disciples   appear  to  have  acted 
improperly,  in  their  treatment  of  those  whom  their  o- 
pinions  respected.*     So  long  as  Judas  appeared  to  the 
disciples,  to  be,  or  they  were  taught  by  Christ  to  view 
and  treat  him,  as  a  friend  ;  they  could  not  with  propri- 
ety treat  him  as  an  enemy.     It  was  necessary  then  for 
God  to  inform  whom  he  would  have  viewed  and  treat- 
ed as  the  seed  ?'  Now,  what  has  he  in  fact  informed  us 
on  this  important  point  ?    I  answer.     He  has  told  us, 
that  we  are  to  consider  and  treat  all  those,  as  the  seed, 
who  are   natural    descendants    of  Abraham,  except- 
ing such,  as  he  has  himself  rejected  by  his  testimony. 
This  testimony  may  be  either  direct  and  express  ;  or 
be  made  in  the  execution  of  the  laws  which  he  has  en- 
acted,for  the  very  purpose  of,  "discerning  between  the 
righteous  and  the  wicked,   between  him  who  serveth 
God,  and  him  who  serveth  him  not."     The  covenant 
was  established,  as  to  the  outward  administration  of  it, 
with  the   natural  seed  of  Abraham  indefinitely- ;  but 
God  soon  made   express   exceptions.     He  expressly 
excepted  Ishmael  and  his  lineal  descendants  ;  and  the 
sons  of  Keturah,  and  their  descendants.  He  expressly 
excepted  Esau,  and   his   descendants.     He  expressly 
excepted  the  rebellious  thousands,  who,  in  the  day  of 
provocation  and  of  temptation  in  the  wilderness,  open- 
ly refused  to  have  him  for  their  God.     And  he  has  ex- 

*  Dr.  Gill  concedes,  Reply  to  Clark,  page  14,  that  "  baptism  was  administer- 
ed to  Simon  Magus  in  the  pure  primitive  way,  by  an  apostolic  person,  yet  he 
was  in  the  gall  of  bitterness  and  bond  of  iniquity."  At  the  same  time  he  says, 
page  9.  "  A  dedication  ought  to  be  previous  to  baptism.  And  believers  must 
fust  give  themselves  to  the  Lord,  and  then  are  baptized,  in  his  name."  If  Simon 
Magus  was  in  the  gall  of  bitterness,  and  bond  of  iniquity,  he  was  not  a  real  be- 
liever. He  had  not  given  himself  to  the  Lord.  He  must  have  been  baptized, 
because  he  appeared  to  have  done  so.  Then,  to  proceed  upon  the  ground  of  a 
visibility  which  is  sometimes  founded  in  mistake,  is  to  act  in  a  pure  and  apos- 
tolic way.  I  cannot  think  any  peraoii  will  be  disposed  to  deny  the  justness  of 
this  diitinction. 


[67] 

pressly  excepted  the   multitudes  who  have  now  a  vail 
upon  their  hearts.     They  are  broken  off,  and  not  to  be 
counted  for  the  seed  till  they  are   grafted  in  again. — 
Then,  "  all  Israel,"  i.e.  the  true  Israel,  the  seed  "  shall 
be  saved."  The  primitive  law  of  the  covenant,  compre- 
hensive of  all  other  laws  pertaining  to  visible  subjec- 
tion, in  the   execution  of  which  divine  exception  was 
testified,  is  this,  Genesis,  xvii.  14.     "  And  the  uncir- 
cumcised  manchild,  whose  flesh  of  his  foreskin  is  not 
circumcised,  that  soul  shall  be  cut  off  from  his  people  ; 
he  hath  broken  my  covenant."     The  unpermitted  neg- 
lect of  circumcision,  even  though  it  was  the  parent's 
fault  only,  determined  that  the  child  should  no  longer 
be  counted  and  treated  as  of  the  seed.     The  reason  is 
obvious.     The  visibility   of  the  infant,  as  one  of  the 
seed,  stood,  by  divine  appointment,  in  inseparable  con- 
nexion with  the  visibility  of  the  parent.     If  the  parent 
refused  to  circumcise  his  child  as  God  had  appointed, 
he  divested  himself  of  the  visibility  of  being  one  of 
his  people.     He  wilfully  trampled  upon  the  covenant. 
He  trampled  upon  God's   authority,   and  thereby  dis- 
owned him  from   being  his  God.     Romans  ii.  25. — 
"  For  circumcision  verily  profiteth,  if  thou  keep  the 
law  ;  but  if  thou  be  a  breaker  of  the  law,  thy  circum- 
cision is  made   unsircumcision."     He  excluded  his 
child  with  himself.  The  parent  and  the  infant  offspring 
were  constitutionally  united  ;  because,  the   seed  came 
on,  from  generation  to  generation,  by  natural  descent. 
The  infant  child  was  to  be  counted  for  the  seed  till  the 
neglect  of  circumcision  ;  not  afterwards.      He   was 
visibly  of  the  seed,  and  a  subject  of  the  covenant,  by 
birth.     Hence  God  says,  Ezekiel  xvi.  20.     "  More- 
over thou  hast  taken  thy  sons  and  thy  daughters,  which 
thou  hast  born  unto  me,  and   these  hast  thou  sacrificed 
unto  them  to  be  devoured.     Is  this  of  thy  whoredoms 
a   small  matter,  that  thou  hast  slain  my  children  ?" 

It  is  not  the  least  objection  to  this  idea,  that  the  in- 
fant was  incapable  of  consenting  to  the  covenant,  and 
wras  wholly  passive  in  circumcision.  That  the  infant 
was  wholly  passive,  in  becoming  a  visible  subject  of  the 


[68] 

covenant,  is  implied  in  this  very  passage  in  Ezekiel.  It 
was  born  to  God.     Its  initial  covenant  state  was  under- 
stood to  take  place  passively.  The  infant  was  covenant- 
ed about.     The  whole  seed  was  ;  Christ  himself  was, 
as  the  great  high  priest,  the  representative  of  the  seed, 
their  elder  brother.     In  this  sense  only  the  infant  Mas 
a  covenantee.     And  the  real  seed  were  covenantees  in 
this  sense,  as  covenanted  about,,  interminably  ;  as  much 
after  a  personal  consent,  as  before  it ;  and  as-  much  be- 
fore it,  as  after  it.     Consent  did   not  interest   in  the 
Covenant.     It  will   be  -  remembered  the  promise  was 
absolute.     It  was  the   promise  only  which  interested. 
The  consent  of  the  subject  was  but  the  execution  of 
the  promise.     If  consent   were  the  thing  which  inter- 
ested, then  a  personal  profession  would  have  been  nec- 
essary to  constitute  a  visible  standing  in  the  covenant. 
But  as  it  was  not,  an   infant  might  have  as  complete  a 
visible  standing  in  the  covenant  as  the  adult.*     It  is  a 
mistake  which  has  led  to  very   erroneous  conclusions, 
to  suppose  that  visibility  of  covenant  standing  rests  up- 
on one    uniforrn     principle.     It   may  have  different 
grounds.     It  may  take  place   by  the  appointment  and 
testimony  of  God,  as  well  as  by  personal  consent.     If 
God  have  put  his  hand  upon  an  infant  to  bless  it,    and 
thereby  have   let  us  know  that  it  is  a  subject  of  his 
kingdom,  it  must  be  daring  impiety  in  us  to  deny  its' 
covenant  standing. 

Neither  is  it  any  objection,  that  the  visible  covenant 
standing  of  the  infant  must  be  different  from  that  of  the 
consenting  adult,  who  gives  evidence  that  he  is  re- 
ally sanctified.  For,  though  a  consenting  adult,  like 
Stephen,  full  of  the  Holy  Ghost,  appears  to  me  actu- 
ally to  possess,  what  I  have  not  equal  evidence  that  the 

*  If  there  beany  difficulty  in  considering  the  infant  seed  as  embraced  in  th« 
covenant,  or  in  covenant,  it  lies  as  much  against  the  scheme  of  the  antipccdobap- 
lists,  as  against  that  which  considers  the  covenant  of  circumcision  as  wholly  of  a 
gracious  nature.  They  allow  that  the  land  of  Canaan  was  premised  to  the  pos- 
terity of  Abraham  as  such.  But  it  is  of  no  consequence,  as  to  the  question  of  an 
infant's  being  a  covenantee,  what  the  ccvenant  engages  to  perform,  whether  to 
bestow  an  earthly  or  an  heavenly  inheritance,  whether  it  have  respect  to  politic  al 
or  spiritual  objects.  The  simple  question  is,  whether  an  infant  be  capable  ©f 
being  made  a  subject  of  a  prornut  :  Or  whether  a  promise  m.iy  be  made  to  a  pa-' 
rent  that^he  shall  have  a  child  who  shall  poisess  any  kind  of  good  ? 


[69] 

infant  possesses,  I  have  as  real  evidence  that  the  in- 
fant is  a  subject  of  covenant  promise,  as  I  have  that 
the  adult  is.  In  the  case  of  the  adult,  the  ground  of 
the  .  onc.jusion  may  be  more  extended,  and  the  conclu- 
sion itself  more  certain  ;  just  as  the  evidence  respect- 
ing one  adult  visible  believer,  is  far  more  convincing 
than  that  respecting  another  ;  but,  in  the  case  of  the 
infant,  the  evidence,  or  the  ground  of  estimate  is  as 
real.  In  both  cases  the  ground  of  evidence  is  the  di- 
vine testimony  ;  i.  e.  God  tells  us  by  what  marks  we 
shall  estimate  a  person  to  be  one  of  his  kingdom,  or 
a  subject  of  promise. 

To  return,  the  covenant  must  be  kept.  It  must  be 
kept  by  the  careful  observance  of  infant  circumcision 
as  the  appointed  token  of  it.  To  have  substituted 
adult  circumcision  exclusively,  in  the  room  of  infant 
eircumcision,  or  to  have  deferred  circumcision  till  the 
child  should  come  to  years  of  discretion,  in  order  that 
it  might  embrace  or  reject  the  covenant,  and  be  circum- 
cised or  not,  accordingly,  would  have  been  a  depar- 
ture, not  only  from  the  law,  but  from  the  design  and 
spirit  of  the  promise.  Circumcision  would  then  have 
lost  its  most  important  meaning,  as  a  token.  It  would 
have  implicitly  turned  the  promise  into  a  conditional 
thing,  and  virtually  vacated  it.  So  indispensable  was 
infant  circumcision.*  Let  it  be  carefully  noticed  by 
the  reader,  that  I  have  qualified  the  term  neglect  by  un- 
permitted. God  has  aright  to  dispense  with  his  own 
laws.  He  has  done  so  on  many  occasions.  The  neg- 
lect of  circumcision  was  permitted  to  the  Israelites 
while  they  were  prosecuting  the  tedious journeyings  of 
the  wilderness.  Neglect,  which  is  not  of  the  nature 
of  disobedience,  but  of  duty,  cannot  be  a  breach  of  cov- 
enant. Neglect,  which  is  of  the  nature  of  disobedi- 
ence, is  such  a  breach  of    covenant,  as  nothing  but 

*  "  And  the  male  child  that  wa3  not  circumcised  on  the  eighth  day,  was*.o  be 
Cut  off  from  his  people,  as  having  broken  the  covenant,  (tor  these  words,  on  the 
eighth  day,  should  be  inserted  in  the  14th  verse  ;  and  the  verse  read  thus.  The 
yicircumcised  manchi/J,  whose  Jlesh  of  his  foreskin  is  not  circumcised,  on  the  eighth 
aay,  that  soul  (hall  be  cut  off  from  his  people,  he  hath  broken  my  coveven!  ;  as  appears 
from  the  Samaritan  text,  the  Greek  and  ^amarican  versions,  and  the  citations  of 
Philo,  Justin,  and  Origen."  Mallet's  Notes,  Vol.  IH.  page  276. 


[70] 

repentance,  and  that  on  the  ground  of  an  atonement, 
can  repair. 

As  the  reason  why  an  unpermitted   neglect  of  in- 
fant circumcision  separated  from  the  visible  seed, was, 
that  it  broke  the  covenant,  it  is  evident,  tha;  a  breach 
of  the  covenant,  let  it   consist  in  what  it  might,  was  a 
reason,  in  law,  why  a  person  should   no   longer   be 
counted  for  the  seed.    That  which  was  a  reason  in  one 
case,  would  certainly  be  in  another.     In  the  nature  of 
things,  if  a  man  openiy  reject   the  covenant,  he  can  no 
longer  be  considered  as  a  subject  of  it.     This  idea  is 
established  by  the  whole  current  of  scripture.     The 
covenant  promises  made  to  Abraham  proceeded  orig- 
inally upon  this  given  principle,  "I  know  Abraham, 
that  he  will  command  his  children,  and  his  household 
after  him,  and  they  shall  keep  the  way  of  the  Lord  to 
do  justice  and  judgment,   that  God  may  bring  upon 
Abraham  that  which  he  hath  spoken  of  him."     The 
covenant,  as  expressed  in  the  17th  of  Genesis,  is  thus 
introduced.      "  Walk  before  me,  and  be  thou  perfect." 
Circumcision  must  be  attended  with  allegiance,  other- 
ways  it  becomes  uncircumcision.     St.  Paul  observes, 
Romans  iii.  25.  "  Circumcision  verily  pronteth,f/*thou 
keep  the  law  ;  but  if  thou   be  a  breaker  of  the  law, 
thy  circumcision  is  made  uncircumcision. "     Obedi- 
ence then,  just  as  it  is  now  under  the  Gospel,  was  the 
condition  of  continuing  "visibly  in  the  covenant  :    I  say 
continuing  ;  it  was  not  the  condition  of  being   estab- 
lished in  it  initially.     Accordingly,   in  successive  pe- 
riods, when  any  part  of  nominal  Israel  were  openly  re- 
jected, it  was  because  they  had  despised  the  covenant. 
All  imperfections  were  borne  with,  so  long  as  the  cov- 
enant was  not  despised.     This  was  done  by  open  idol- 
atry, and  such  other  acts  of  disobedience,  as  amounted 
to  a  refusal  to  have  God  for  their  God.     The  Psalmist, 
Psalm,  78,  detailing  the  dealings  of  God  with  the  re- 
fractory part  of  Israel,  assigns,  as  a  general  reason  of  the 
judgments  which  fell  upon  them,    "  For  their  heart 
was  not  right  with  him,    nor  were  they  stedfast  in  his 
covenant." 


[71] 

The  numerous  denunciations  of  the  Mosaic  and  the 
prophetic  law,  provided  for  theexslusion  of  all,  who, 
by  personal  disobedience,  rejected  the  covenant ;  and, 
whether  executed  or  not,  whom  God  would  have,  and 
whom  he  would  not  have,  counted  for  the  seed. 

Having  thus  clearly  determined  whom  we  are  to  un- 
derstand to  be  the  seed,  really  and  visibly,  there  will  be 
no  difficulty  in  ascertaining  what  we  are  to  understand 
to  be  intended  by  the  covenant,  mentioned  in  this  arti- 
cle ;  the  establishing  of  this  covenant;  and  its  duration, 
expressed  by  the  term  everlasting.  The  term  covenant 
has  its  own  explanation  in  the  promise  itself,  "  to  be 
a  God  unto  thee  and  thy  seed  sfter  thee."  In  this 
covenant,  God  engaged,  that  in  the  highest  sense,  and 
by  a  relation  as  spiritual,  and  unalterable,  as  that  which 
subsisted  between  God  and  Abraham,  he  would  be  the 
God  of  his  seed,  their  shield,  and  exceeding  great  re- 
ward. This  is  so  clear  as  to  be  beyond  dispute. — 
Nothing  but  partiality  to  a  favorite  theory  can  lead  any 
one  to  attach  a  different  idea  to  the  declaration. 

Equally  evident  is  it,  what  is  to  be  understood  by 
the  promise,  to  establish  this  covenant  with  Abraham, 
and  his  seed,  throughout  their  generations.  The  plain 
import  of  the  engagement  is,  like  what  has  been  just 
observed,  that  the  covenant  should  not  only  be  propos- 
ed, but  take  a  full  effect  with  respect  to  the  seed,  as  it 
had  taken  effect  with  respect  to  Abraham.  Therefore  it 
secured  the  continuance  of  a  seed,  in  successive  genera- 
tions, with  whom  the  covenant  should  be  established. — 
This  is  so  obviously  the  import  of  the  declaration,  that 
ingenuity  could  scarce  find  out  a  different  meaning  to 
apply  to  it.  This  construction  of  the  promise  is  a- 
grceable  to  fact,  and  is  confirmed  by  the  current  of  the 
scriptures,  especially  by  a  question  which  the  apostle 
Paul  puts,  in  the  beginning  of  the  11th  chapter  of  his 
Epistle  to  the  Romans,  and  the  reply  which  he  makes 
to  it.  "  I  say  then,  hath  God  cast  away  his  people 
whom  he  foreknew  ?  God  forbid."  This  answer  clear- 
ly supposes,  as  an  undoubted  fact,  that  there  is  a  per- 


[72] 

petual  succession  of  the  seed,  called  the  people  of  God, 
with  respect  to  whom  the  promise   has  its  full  effect. 

Finally,  it  is  easy  to  see  what  we  are  to  understand 
to  be  the  meaning  of  the  word  everlasting,  as  qualifying 
this  covenant,  with  regard  to  its  duration,  Beyond  a 
doubt  it  is  ufed  to  convey  the  idea  of  its  endless  contin- 
uance. This  is  evident  ;  beeause  the  literal  meaning 
is  the  most  natural,  and  by  far  the  most  agreeable  to 
the  spirit,  of  the  covenant  ;  because,  on  the  supposi- 
tion the  term  had  a  limited  meaning,  the  covenant 
might  have  been  of  very  short  duration  ;  and  thea  A- 
braham  would  have  had  every  thing  to  fear  ;  whereas 
he  is  commanded,  not  to  fear.  "  Fear  not,  for  I  am 
your  shield  and  your  exceeding  great  reward;"  be- 
cause this  covenant,  as  explained  by  Christ,  secured  a 
resurrection  from  the  dead  and  eternal  glory;  Matth. 
xxii.  31.  "  But  as  touching  the  resurrection  of  the 
dead,  have  ye  not  read  that  which  was  spoken  unto  you 
by  God,  saying ;  I  am  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob.  God  is  not  the  God  of 
the  dead,  but  of  the  living  ;"  because  other  way  s,  i.  e. 
if  he  had  not  prepared  a  city,  a  continuing  city,  God 
would  have  been  ashamed  to  be  called  their  God> 
Heb.  xi.  16  ;  and  because  the  promise  is  expressly  said, 
Heb.  ix.  15,  to  have  had  respect  to  an,  "  eternal  in- 
heritance." 

To  suppose  that  the  covenant  is  of  temporary  dura- 
tion, is  to  sink  its  glory  to  nothing.  It  is  to  suppose 
God  has  ceased,  or  will  cease  to  be  the  God  of  Abra- 
ham and  his  seed  ;  that  the  connextion  between  Christ, 
and  his  adherents  will  be  dissolved ;  and  that  the  pro- 
visions, encouragements,  promises  and  interpositions 
of  grace,  mentioned  in  the  scriptures,  as  eminently  illus- 
trating the  excellency  of  Jehovah's  character,  have  ul- 
timate respect  to  perishable  objects ;  and  are  there- 
fore little  more  entitled  to  notice,  than  sounding  brass 
or  a  tinkling  cymbal. 

By  this  covenant  then  God  united  himself  eternally  to 
Abraham,  and  his  seed,  as  their  God ;  and  they  were 
taken  into  a  peculiar,  spiritual,  and  indissolvabk  con- 


[73  ] 

nexion  with  him  as  his  people ;  the  seed  being  placed 
in  regard  to  covenant  relation  and  security,  even 
though  they  did  not  now  exist,  upon  the  same  ground 
that  Abraham  himself  stood  upon. 

One  article  more  is  to  be  attended  to,  before  the  an- 
alysis of  the  covenant  of  circumcision  can  be  consider- 
ed as  completed.  This  is,  that  it  made  provision  for 
the  adoption  of  others,  who  were  not  of  the  seed  by 
natural  descent.  I  shall  not  here  dwell  largely  upon 
this  idea.  It  will  come  into  view  with  more  advantage 
in  a  subsequent  stage  of  this  Treatise.  A  few  things 
however  in  this  connexion  claim  to  be  noticed. 

The  child  by  descent,  is  a  child  according  to  the 
primitive  literal  meaning  of  the  term.  The  child  by 
adoption,  is  such  figuratively.  The  adopted  son,  may, 
however,  be  as  paternally  regarded,  and  share  as  fully 
the  privileges  of  the  family,  as  the  natural  son. 

The  doctrine  of  adoption,  into  the  family  of  A- 
braham,  runs  through  the  Old  Testament,  and  the 
New.  It  is  very  clearly  intimated  in  the  Abrahamic 
covenant  itself.  "  /  iv ill  bless  him  that  blesseth  thee." 
He  who  blesses  Abraham,  is  a  friend  of  Abraham,  in 
the  light  in  which  he  is  exhibited  in  the  covenant ;  is 
a  possessor  of  the  faith,  and  a  worshipper  of  the  God  of 
Abraham.  His  language  is  that  of  the  pious  Moabitess, 
Ruth.  "  Where  thou  goest  I  will  go ;  where  thou  lodg- 
est  I  will  lodge ;  thy  people  shall  be  my  people,  and 
thy  God  my  God."  He  is  of  course  united  with  Abra- 
ham, in  a  participation  of  the  blessings  of  the  same  cove- 
nant. He  is  equally  an  object  of  promise.  This  doctrine 
is  again  intimated,  or  rather  clearly  expressed  in  another 
promise  of  the  covenant,  "  And  in  thee  shall  all  families 
of  the  earth  be  blessed."  Here  the  blessing  \s  extend- 
ed beyond  the  boundaries  of  Abraham's  natural  seed. 
But  it  is  extended,  in  Abraham,  i.  e.  by  the  Messiah, 
his  seed.  It  takes  effect  by  faith.  By  faith  Gentiles  be- 
come joint  heirs  of  the  eternal  inheritance  ;  or  are  bles- 
sed with  faithful  Abraham.  ' '  If  ye  be  Christ's,  then  are 
ye  Abraham's  seed,  and  heirs  according  to  the  promise. " 
The  doctrine  of  adoption  then  Mas  wrought  into  the 
K 


[74] 

covenant  as  an  essential  part  of  it.  The  covenant 
taught  the«eed,  that  they  were  to  multiply  into  a  great 
nation,  not  in  the  natural  course  of  propagation  only; 
but  by  accessions,  from  time  to  time,  of  converts  from 
the  other  inhabitants  of  the  world.  They  were  accord- 
ingly to  spread  their  arms,  to  receive  these  converts,  with 
the  most  affectionate  cordiality.  The  gates  of  their 
city  were  not  at  all  to  be  shut.*  For  they  were  to  ex- 
pect that  the  glory,  and  the  honor  of  the  nations  should 
be  brought  into  it.  Being  received,  these  converts 
were  to  be  treated  as  brethren.  "  One  is  your  master, 
even  Christ,  and  all  ye  are  brethren." 

'  The  doctrine  of  adoption  seems  to  be  taught,  in  the 
order  for  applying  circumcision  to  all  who  composed 
the  family  ;  those  who  were  born  in  the  house,  and  those 
ivho  were  bought  with  money.  "  And  he  that  is  eight 
days  old  shall  be  circumcised  among  you,  every  man- 
child  in  your  generations,  he  that  is  born  in  the  house 
or  bought  with  money,  any  stranger  which  is  not  of  thy 
seed — ancWny  covenant  shall  be  in  your  flesh  for  an  ev- 
erlasting covenant."  In  obedience  to  this  direction, 
we  are  told,  that, ."  Abraham,  took  Ishmael  his  son, 
and  all  that  were  born  in  his  house,  and  all  that  were 
bought  with  his  money,  every  male  among  the  men,  of 
Abraham's  house,  and  circumcised  the  flesh  of  their 
foreskin,  the-selfsame  day,  as  God  had  said  unto  him;*' 
This  appointment  was  to  extend  through  their  succes- 
sive generations  ;  and  circumcision  was  to  be  the  cove- 
nant of  God  in  their  flesh.  All  the  reasons  for  this  ap- 
plication, we  may  not  be  able  indisputably  to  ascertain. 
But  so  much  is  evident ;  that  circumcision,  when  ap- 
plied to  the  stranger  that  was  not  of  the  seed,  signified 
the  same  thing,  exactly,  that  it  did  when  applied  to  the 
seed.  It  was  a  token,  sign,  or  seal  of  the  covenant  gener- 
ally ;  of  all  the  promises  of  it :  of  those  which  respected 
the  diffusion  of  the  blessing  beyond  the  limits  of  the 
seed,  as  well  as  of  those  which  were  appropriate  to  the 
seed  ;  and  certified,  that  God  would  be  the  God  of  the 
former,  in  the  same  sense  and  to  the  same  extent  that 
he  engaged  to  be  the  God  of  the  latter.     The  promises 

*  R^  xxi,  2$. 


[75] 

were  a  common  interest.  Hence,  the  Apostle,  Heb.  vi. 
11,  12,  says  ;  "  And  we  desire  that  every  one  of  you 
do  shew  the  same  diligence,  to  the  full  assurance  of 
hope,  unto  the  end.  That  ye  be  not  slothful,  but  follow- 
ers of  them,  who,  through  faith  and  patience,  inherit 
the  promises.'*  Could  it  be  ascertained,  conclusively, 
that  Abraham's  servants  were  visibly  godly  persons.,  and 
that  circumcision  was  applied  to  them  on  this  principle, 
it  would  be  a  settled  point,  that  here  was  the  doctrine 
of  adoption  reduced  to  practice.  Some  reasons  which 
would  induce  us  to  form  this  conclusion,  rather  than  an 
opposite  one,  we  shall  take  the  liberty  to  mention.  G  od 
himself  testified  to  Abraham's  fidelity  in  instructing 
and  governing  his  household  ;  and  expressly  connected, 
by  a  gracious  constitution,  their  piety  with  his  fidelity. 
"  I  know  Abraham,  that  he  will  command  his  child- 
ren, and  his  household  after  him,  and  they  shall  keep 
the  way  of  the  Lord,  to  do  justice  and  judgment,  that 
Qod  may  bring  upon  Abraham  that  which  he  hath 
spoken  of  him.'*  Ought  it  not  to  be  presumed,  that 
this  constitution  produced  the  effect,  expressly  desig- 
nated ?  Were  the  means  secured  ?  Were  they  design- 
ed for  the  very  purpose  of  forming  to  faith  and  piety, 
Abraham's  household  ;  and  yet  were  they  so  ineffec- 
tual, as  not  to  gain  them  even  to  a  visible  subjection  to 
the  true  God,  and«  visible  acceptation  of  the  covenant  ? 
When  Melchizedek  gave  the  blessing  to  Abraham, 
had  this  blessing  no  respect  to  the  family,  of  which 
Abraham  was  the  head,  and  whose  eternal  welfare  he 
was  so  engaged  to  promote  ?  Was  it  promised,  "  I 
will  bless  them  that  bless  thee;"  and  yet  were  his 
own  family,  who  were  attached  to  him,  and  who  fol- 
lowed him  through  all  perils  as  their  common  leader, 
under  the  curse,  both  really  and  visibly  ?  Was  not 
§  Abraham  probably  as  strict  with  respect  to  the  relig- 
ious character  of  his  household,  as  any  of  his  seed  ? 
Yet  one  of  them  says,  Psalm  exxxix.  19.  "Surely 
thou  wilt  slay  the  wicked,  O  God,  therefore  depart 
from  me,  ye  bloody  men.  For  they  speak  against  thee 
wickedly,  and  thine  enemies  take  thy  name  in  vain. — 


[76] 

Do  not  I  hate  them,  O  Lord,  that  hate  thee  ;  and  am  not 
I  grieved  with  those  that  rise  up  against  thee  ?  I  hate 
them  with  perfect  hatred.  I  count  them  mine  ene- 
mies.'' He  prays,  Psalm  cxliv.  11.  "  Rid  me,  and 
deliver  me  from  the  hand  of  strange  children,  whose 
mouth  spcaketh  vanity,  and  their  right  hand  is  a  right 
hand  of  falsehood."  "He  resolves,  Psalm  ci.  "  I  will 
walk  within  my  house  with  a  perfect  heart.  I  will  set 
no  wicked  thing  before  mine  eyes.  I  hate  the  work 
of  them  that  turn  aside  ;  it  shall  not  cleave  to  me. 
A  froward  heart  shall  depart  from  me  :  /  will  not  know 
a  wicked  person. — He  that  walketh  in  a  perfect  way,  he 
shall  scree  me  :  lie  that  worketh  deceit  shall  not  dwell 
within  my  house  :  He  that  telleth  lies  shall  not  tarry  in 
my  sight."  If  we  are  to  take  these  declarations  as  il- 
lustrating the  testimony  of  God,  respecting  the  fidelity 
of  Abraham,  can  we  imagine,  there  was  an  entire  vis- 
ible contrast  between  his  religious  state  and  that  of  his 
household  ? 

That  servants,  were,  according  to  the  economy  of 
the  covenant,  understood  to  be  united  with  their  mas- 
ter, in  religious  allegiance  to  God,  seems  to  have  proof 
in  the  conduct  of  Jacob  towards  his  servants,  when  he 
was  passing  from  Padan-aram  to  Bethel.  His  confi- 
dence which  he  exprescs  to  Laban,  that  none  of  his  Gods 
had  been  taken  by  his  w  ives,  children,  or  servants  ; 
presents  the  presumption,  that  he  had  taken  care  to  ex- 
tirpate idolatry,  and  to  lead  them  to  the  acknowledg- 
ment and  worship  of  Jehovah.  Gen.  xxxi.  32.  "With 
whomsoever  thou  findest  thy  gods,  let  him  not  live  ; 
before  our  brethren^  discern  thou  what  is  with  me,  and 
take  it  to  thee  ;  for  Jacob  knew  not  that  Rachel  had 
stolen  them."  Sometime  afterward,  when  Jacob  had 
got  near  to  Bethel,  and  he  had  received  directions 
from  God  to  go  to  Bethel,  and  dwell  there  ;  suspect- 
ing ;  or,  if  you  choose,  knowing,  that  the  conquest  of" 
the  Shechemitcs  had  brought  some  of  their  gods,  and 
considerable  spoil  into  his  household,  he  undertakes  to 
purge  it  entirely  of  the  accursed  thing."  Gen.  xxxv. 
'2,  3,  4.    "  Then  Jacob  said  unto  his  houshold,  and  to 


[  77] 

all  that  were  with  him,  put  away  the  strange  Gods  that 
are  among  you,  and  be  clean,  and  change  yourgar- 
meuVs.  And  let  us  arise  and  go  up  to  Bethel  ;  and  I 
wil;  make  there  an*  altar  unto  God,  who  answered  me 
in  the  day  of  my  distress,  and  was  with  me  in  the  way 
which  I  went.  And  they  gave  unto  Jacob  all  the 
strange  Gods  which  were  in  their  hands,  and  all  their 
earrings  which  were  in  their  ears,  and  Jacob  hid  them 
under  the  oak  which  was  by  Shechcm."  We  cannot 
tell  how  far  this  introduction  of  idolatry  had  gained 
ground,  or  whether  in  fact  here  was  any  thing  more 
than  spoil.  For  that  his  followers  any  of  them  wor- 
shipped these  gods,  is  not  said.  Here,  however  was 
a  thorough  cleansing.  The  objects  of  idolatrous  wor- 
ship were  put  away,  even  as  dangerous  spoil.  Jacob's 
servants  submitted  to  external  ablution,  as  a  symbol  of 
internal  dedication  to  God;  and  changed  their  garments, 
as  a  sign  of  devoting  themselves  to  his  service.  But 
why  all  this,  if  the  covenant  of  circumcision  tolerated 
idolatry,  and  its  attendant  impieties,  in  the  family  of 
Abraham  ? 

Those  who  contend  that  God's  covenant  transac- 
tions with  Abraham,  admitted,  that  subjects  of  visible 
impiety  and  idolatry,  should  be  incorporated  into  his 
family,  and  be  honored  with  the  seal  of  the  righteous- 
ness of  faith;  must  admit  also,  that  these  covenant 
transactions. macie  provision  for  the  very  thing,  which 
they  were  designed  to  counteract  and  extirpate.  The 
separation  of  Abraham  and  his  seed,  had  the  special  de- 
sign of  preserving  them  from  the  idolatries  of  the 
world,  and  forming  them  into  a  society  of  worshippers 
of  the  true  God.  The  holy  nature  of  the  covenant, 
and  the  subsequent  laws  which  were  given  to  this  so- 
ciety, bound  them,  by  most  solemn  sanctions,  to  avoid 
all  connexion  with  idolaters.  A  passage,  in  the  34th 
chapter  of  Exodus,  claims  here  to  be  particularly  noticed. 
"  Observe  thou  that  which  I  command  thee  this  day. 
Behold  I  drive  out  before  thee,  the  Amorite,  and  the 
Canaanite,  and  thellittitc,  ;mdthePerizzite,andtheHi- 
yite,  and  the  Jcbuzitc.     Take  to  heed  thyself  lest  thou 


[78  ] 

»akc  a  covenant  with  the  inhabitants  of  the  land 
whither  thou  goest,  lest  it  be  for  a  snare  in  the  midst  of 
of  thee.  Bat  ye  shall  destroy  their  altars,  break  their 
images,  and  cut  down  their  groves.  For  thou  shalt 
worship  no  other  God.  Lest  thou  make  a  covenant 
with  the  inhabitants  of  the  land,  and  they  go  a  whor- 
ing after  their  gods,  and  do  sacrifice  unto  their  gods, 
and  one  call  thee,  and  thou  eat  of  his  sacrifice.  And 
thou  take  of  their  daughters  unto  thy  sons  ;  and  they 
go  a  whoring  after  their  gods,  and  make  thy  sons  to 
go  a  whoring  after  their  gods."  Abraham  was  un- 
doubtedly required  to  be  as  cautious,  and  as  pure,  in 
this  respect  as  his  descendants  were.  God  was  as 
jealous  with  respect  to  him,  as  with  respect  to  them. 
Accordingly,  what  notices  we  have  respecting  the 
character  of  the  servants  of  Abraham,  are  clearly  in  favor 
of  their  visible  union  with  Abraham,  in  religious  faith 
and  worship.  If  the  evidence  be  not  conclusive,  so  far 
as  it  goes,  it  confirms  the  doctrine  of  adoption. 

A  case  very  expressly  to  this  point  of  adoption,  is 
found  in  the  12th  chapter  of  Exodus,  at  the  48th  verse. 
*'  And  when  a  stranger  shall  sojourn  with  you,  and 
will  keep  the  passover  to  the  Lord,  let  all  his  males  be 
circumcised,  and  then  let  him  come  near  and  keep  it, 
and  he  shall  be  as  one  that  is  born  in  the  land  ;  for  no 
uncircumcised  person  shall  cat  thereof.  One  law  shall 
be  to  him  that  is  home  born,  and  to  the  stranger  that 
sojourneth  among  you."  No  words  could  more  fully 
warrant  the  adoption  of  proselytes,  or  more  fully  certify 
their  equal  interest  in  the  covenant.  Another  passage, 
very  express  to  this  purpose,  occurs  in  Isaiah  lvi.  3, 
and  on.  "  Neither  let  the  son  of  the  stranger  that  hath 
joined  himself  to  the  Lord,  speak,  saying,  the  Lord  hath 
utterly  separated  me  from  his  people  ;  neither  let  the 
Eunuch  say,  behold  I  am  a  dry  tree.  For  thus  saith 
the  Lord  unto  the  Eunuchs  that  keep  my  sabbaths, 
and  choose  the  things  that  please  me,  and  take  hold  of 
my  covenant,  even  unto  them  will  I  give  in  mine  house, 
and  within  my  walls,  a  place  and  a  name  better  than  of 
sons  and  of  daughters  :  I  will  give  them  an  everlasting 


[79] 

name,  that  shall  not  be  cut  off.  Also  the  sons  of  the 
stranger,  that  join  themselves  to  the  Lord  to  serve  him, 
and  to  loxe  the  name  of  the  Lord,  to  be  his  servants, 
every  one  that  keepeth  the  sabbath  from  polluting  it, 
and  takcth  hold  of  my  covenant,  even  them  will  I  bring 
to  my  holy  mountain,  and  make  them  joyful  in  my  house 
of  prayer  ;  their  burnt  offerings  and  their  sacrifices 
shall  be  accepted  upon  mine  altar  ;  for  mine  house 
shall  be  called  an  house  of  prayer,  for  all  people.''''  Af- 
ter so  full  and  explicit  a  testimony,  all  farther  proof 
must  be  superfluous.  The  hundreds  of  gracious  prom- 
ises which  run  through  the  prophecies,  respecting  the 
ingathering  of  the  Gentiles  to  Zion,  are,  as  w  ill  be  seen 
in  the  sequel,  illustrative  of  this  idea. 

Here  let  it  be  carefully  noticed  ;  that  all  these  pros- 
elytes, who  entered  into  the  covenant  by  adoption,  were 
required  expressly,  not  only  to  be  circumcised  them- 
selves, but  to  cause  their  male  children  to  be  circum- 
cised. They  must  conform  exactly  to  what  was  en- 
joined upon  the  natural  seed.  They  must  circumcise 
their  male  infants  at  eight  days  old.  For  there  was  one 
law  to  him  that  was  home  born,  and  to  the  stranger, 
"  Let  all  his  males,  be  circumcised."  This  was  agree- 
able to  the  command  given  to  Abraham.  He  was  as 
careful  to  circumcise  the  infant  children  of  his  servants, 
as  the  servants  themselves.  Whether  we  can  discern 
the  reason  or  not,  this  was  law,  and  this  wzsfact.  But 
the  general  reasons  seem  obvious. 

1.  It  has  ever  been  the  manner  of  God's  proceeding, 
to  identify  children  with  the  parent,  in  the  unity  of  a 
household  state.  Thus  Noah  was  directed  to  prepare 
an  ark  for  the  saving  of  himself,  and  his  house.  The 
children  of  Lot  were  associated  with  him  under  one  pe- 
culiarly merciful  dispensation,  by  which  they  were  res- 
cued from  the  destruction  of  Sodom.  Abraham  and 
his  house  were  connected  by  covenant  alliance.  When 
Zaccheus was  converted,  our  Lord  declared,  "This 
day  is  salvation  come  to  this  house."  When  the  dis- 
ciples were  sent  abroad  to  preach  the  kingdom  of  God, 
they  were  directed  to  say,  upon  their  entering  a  house, 


[80] 

"  Peace  be  to  this  house."  And  were  told  "  that  if  the 
Son  of  Peace  were  there,  their  peace  should  rest  upoii 
it."  Peter  said  to  the  trembling  jailor,  "  Believe  in 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and 
thy  house.  Cornelius  was  told,  that  Peter  should  tell 
him  words,  whereby  he,  and  his  house  should  live.  It 
is  one  of  the  Proverbs  of  Solomon,  that  "  the  house  of 
the  righteous  shall  stand  :"  And  another,  that  "  the 
curse  of  the  Lord  is  in  the  house  of  the  wicked." 

This  provision  is  founded  in  perfect  wisdom  ;  nay, 
in  the  necessity  of  the  case.  Marriage  was  instituted  for 
the  propagation  of  a  godly  seed,  and  the  family  alliance 
which  it  establishes,  was  designed  to  carry  on  this  pur- 
pose to  its  ultimate  issue.  Unity  of  religious  charac- 
ter is  understood  as  the  principle  of  this  alliance.  Up- 
on an  opposite  principle,  the  unity  of  the  family  state 
is  dissolved.  For  "  How  can  two  walk  together,  ex- 
cept they  be  agreed  ?"  Children,  by  the  circumstance 
of  their  dependance,  come  naturally,  and  almost  nec- 
essarily into  the  lot  of  their  parents,  and  partake  of 
their  religious  privileges  or  deprivations.  They  are 
led  to  join  in  their  worship  of  God  ;  or  to  participate 
in  their  idolatry.  Even  the  Baptists  themselves  are 
constrained  to  act  upon  this  principle.  They  require 
the  attendance  of  their  children  in  acts  of  family  wor- 
ship ;  and  carry  them  up,  as  parts  of  themselves,  to  the 
sanctuary,  in  which  God's  worship  is  publicly  celebrated. 

2.  The  children  of  those  who  were  of  the  adoption 
were  born  to  God,  in  a  sense  which  did  not  apply  at  all 
to  the  carnal  world.  They  were  as  really  born  to 
God,  as  the  natural  descendants  of  Abraham.  For 
their  parents  were  subjects  of  the  same  faith  ;  were 
equally  servants  of  God  ;  and  in  the  same  covenant. 
The  one  sort  of  parents  devoted  their  children  to  God, 
in  the  same  manner,  that  the  other  sort  of  parents  did. 
If  there  was  one  law  to  the  stranger,  and  to  him  that 
was  home  born  ;  that  law  had  the  same  foundation  with 
respect  to  the  one,  that  it  had  with  respect  to  the  oth- 
er. God  was  related  to  both  alike  as  their  God.  The 
whole  family,  was  by  birth,  in  a  state  of  religious  unity. 


[81] 

.   3.  Here,  in  this  one  general  family,  the  seed,  not  on- 
ly  according  to  the  literal,  but  the  figurative  meaning 
of  that  term,  was  to  be  found,  as  one  generation  suc- 
ceeded another.  Proselytes  were  indeed  to  come  orig* 
inally  from  the   idolatrous   world.     But  the  blOssing 
which  rested  upon  those  proselytes,  was  the  blessing  of 
Abraham,  which   passed  over  to  his  offspring.     He 
was  blessed,  in  having  a  seed  given   to  him,  to  whom 
Jehovah  was  a  God.     And  sincere  proselytes   were 
heirs  acccording  to  the  promise.     They  w^re  blessed 
with   Faithful   Abraham.     They  partook  of  the  root 
and  fatness  of  the  tree.     They   were  the  seed  of  the 
blessed  of  the  Lord,  and  their  offspring  tvit/i  them. — » 
The  blessing   had  a   lineal  or  seminal  descent,    as 
well  with   respect  to   them,  as  the  home  born.     I  do 
not  mean  that  the  infant  offspring  of  proselytes  Were 
the  seed  primarily  intended   in  that  particular  clause  of 
the  covenant,  "  I  will  establish  my  covenant  with  thy 
seed."     This  would  be  to  contradict  all  that  has  been 
said.    But,  as  the  promise,  "  and  in  thee  shall  all  fami- 
lies of  the  earth  be  blessed,"  did  not  respect  one  gen-* 
eration  only,  but  every  generation,  the  blessing  involve 
ed  in  it  was  to  be   transmitted  fan  a  family  way,  or  by 
family  descent ;  and  by  means  of  those  instructions, 
and  that  discipline,  which  the  covenant  furnished  and 
required.     So  that  the  infant  offspring  of  the  stranger, 
just  like  the  other,  though   upon  a  different  principle, 
were  to  be  accounted  holy,  die  Lord's,  and  joint  heirs 
with  the  offspring  of  the  natural  seed,  of  the  heavenly 
inheritance.     The  profit  of  circumcision  extended  to 
the  one  soft  of  offspring  as   really  as  to  the  other. — 
Hence  the  manner   in  which  benedictions  thoughout 
the  scriptures  embrace  the  children  of  all  pious  par- 
ents, connectively  with  parents  themselves.  Deuteron- 
omy, xxx.  19.  "  Therefore  choose  life,  that  both  thou 
and  thy  seed  may   live."     Ibid    xxviii.  4.     "Bles- 
sed shall   be  the  fruit  of  thy    body."     lb.   vii.   13, 
"  And  he  will  love  thee,  and   bless  thee,  and  multiply 
thee,  he  will  also  bless  the  fruit  of   thy  womb." — 
lb.  xxx.  6.     "  And  the  Lord  thy  God  shall  circum- 
L 


[82] 

cise  thine  heart,  and  the  heart  of  thy  seed."  Psalm 
xxv.  13.  "His  soul  shall  dwell  at  ease,  and  his  seed 
shall  inherit  the  earth."  These  several  promises  had 
an  application  to  proselytes,  as  much  as  to  the  home 
bony'  For  they  were  equally  of  the  body.  Psalm 
cxii.'  1,2.  "  Blessed  is  the  man  that  ieareth  the  Lord, 
that  delighteth  greatly  in  his  commandments  :  His 
seed  shall  be  mighty  upon  the  earth;  the  generation 
of  t/ie  upright  shall  be  blessed."  Psalm  xxxvii.  26. 
"He  ise^er  merciful  and  lendeth,  and  his  seed  is  bles- 
sed." Proverbs  xi.  21.  "  Though  hand  join  in  hand, 
the  wicked  shall  not  be  unpunished  ;  but  the  seed  of 
the  righteous  shall  be  delivered."  Isaiah  xliv.  3. — 
"  Fori  will  pour  water  upon  him  that  is  thirsty,  and 
floods  upon  the  dry  ground.  I  will  pour  my  spirit  up- 
on  thy  seedy  and  "my  blessing  upon  thine  offspring." 
lb.  lxi.  9.  "  And  their  seed  shall  be  known  among  the 
Gentiles,  and  their  offspring  among  the  people  ;  all  that 
see  them  shall  acknowledge  them,  that  they  are  the 
seed  which  the  Lord  hath  blessed." 

These  declarations,  as  has  been  shewn  with  respect 
to  the  term  seed,  are  to  be  understood,  not  as  securing 
the  salvation  of  all,  individually,  of  the  offspring  of  the 
adoption  ;  but  as  announcing  the  descent  of  the  bles- 
sing, and  the  descent  of  it  in  this  way,  that  is,  seminally* 

These  promises  certainly  involve  a  connexion  be- 
tween the  piety  of  the  parent  and  the  piety  and  salva- 
tion of  his  child  ;  or  that  the  blessing  descends  seminal- 
ly  throughout  the  whole  Church.  If  there  be  no  such 
connexion,  then  these  promises  are  without  meaning. 
They  secure  nothing.  They  convey  no  blessing  like 
that,  which,  in  terms,  they  express.  There  is  an  essen- 
tial disparity  between  the  covenant  state  of  the  natural, 
and  the  adoptive  seed.  The  grand  reason  for  the  ap- 
plication of  circumcision  with  respect  to  the  one,  has 
no  application  to  the  other. 

Thistheory  will  have  afullconnrmaiion,when  we  come 
to  see  how  Jews  and  Gentiles  are  consolidated,  with 
out  any  distinction,  into  one  body, at  the  period,  when 
the  Messiah  orders  and  establishes  his  kingdom  forever. 


[83] 

The  view  of  the  covenant  of  circumcision  which 
has  now  been  taken,  presents  a  number  of  important 
conclusions,  which,  because  they  will  farther  illustrate 
the  general  subject  in  hand,  will  here  be  noticed. 

1.  It  is  plainly  a  gross  pervertion  of  the  leading 
promise  of  the  covenant  of  circumcision,  when  it  is 
treated,  as  it  often  is,  as  meaning  no  more  than  that 
God  would  unite  himself  to  the  posterity  of  Abraham 
as  a  temporal  sovereign  ;  to  govern  them  as  to  their 
worldly  state,  and  to  bestow  on  them  temporal  rewards, 
upon  mere*  external  obedience.*  This  idea  will  be 
more  largely  considered  and  refuted,  when  we  come 
to  examine  the  Sinai  covenant.  Here  let  it  be  only 
observed,  that  not  a  word  of  this  nature  is  suggested 
in  all  God's  covenant  transactions  with  Abraham  ;  but 
every  thing,  as  we  have  seen,  has  a  contrary  appear- 
ance. The  preceding  analysis  has  shewn,  that  God 
was  the  God  of  Abraham  in  the  most  gracious  and 
spiritual  sense.  He  was  his  exceeding  great  reward  ; 
not  upon  the  low  ground  of  a  civil  compact,  which  in- 
volves no  moral  rectitude  ;  nor  upon  the  scale  of  mere 
temporal  prosperity,  which  involves  no  blessing  ;  but 
upon  the  principle  of  distinguishing  and  everlasting 
mercy.  The  God  of  Abraham,  Isaac,  and  Jacob,  is 
Jehovah's  memorial  throughout  all  generations.  And 
he  is  not  the  God  of  the  dead,  but  of  the  living.  It* 
Jehovah  be  the  God  of  Isaac  and  Jacob,  not  as  dead 
and  reprobate  men,  but  ay  eternally  living  in  his  favor  ; 
without  all  doubt  he  is  a  God  in  the  same  sense  to  the 
residue  of  Abraham's  seed.  The  covenant  relation  is  ex- 
actly the  same  with  respect  to  all.  Nothing  then  can 
be  more  derogatory  to  God  than  such  a  construction  of 
the  Abrahamic  covenant.  It  sinks  him  down  to  a 
level  with  the  miserable  kings  of  the  earth.     It  sup- 

*  "  It  is  exceedingly  evident  that  the  Abrahamic  covenant  respected  and 
promised  blessings  to  Abraham's  posterity,  or  natural  descendants  as  sneh.-r- 
Those  blessings  however,  were  of  a  mere  temporal  kind."  Andrews's  Vindi- 
cation of  the  Baptists,  page  24.  li  It  is  an  undoubted  truth,  that  God  \va» 
the  God  of  the  posterity  of  Abraham  in  the  very  sense  in  which  he  prom- 
ised to  be.  It  will  not  be  denied  that  God  was  the  God  of  the  Jewish  Na- 
tion, in  the  most  literal  sens*.  He  was  tbeir  political  hwgivtr  and  king y" paqm 
43  an(1  it- 


[84] 

poses  him  to  be  the  friend  and  patron  of  a  race  of  be- 
ings, held  in  external  allegiance,  by  interested  motives 
only  ;  who  are  wholly  adverse  to  him  in  their  real 
character.  It  makes  him  unite  himself  favorably  to 
moral  filth  and  deformity.  For  what  are  a  class  of  be- 
ings, merely  subject  to  civil  regulations,  without  relig- 
ion ?  What,  but  enemies  to  God  by  wicked  works  ? 
No  wonder,  that  the  more  modest  advocates  of  this  the- 
ory, advance  it  with  a  trembling  hand.  That  the  prom- 
ises of  the  Abrahamic  covenant,  principally  respected 
an  eternal  inheritance,  and  were  exclusively  of  a  gra- 
cious nature,  is  just  as  evident  as  that  there  is  a  Bible. 
We  might  multiply  quotations  without  end  in  proof 
of  it.  But  enough  evidence  has  been  presented.  We 
are  assured  that  God  would  be  ashamed  to  be  called 
the  God  of  a  man  upon  a  lower  principle. 

2.  It  is  plain,  from  what  has  been  said,  that  the 
covenant  of  circumcision  has  more  than  two  parties.  A. 
covenant  is  often  exslusively  defined  as  a  stipulation, 
by  one,  and  a  astipulation  by  another  ;  and  of  course 
as  comprehending  no  more  than  two  parties.  This  is 
a  just  description  of  some  covenants  ;  but  by  no  means, 
of  all  covenants.  It  may  be  a  just  description  of  such 
covenants  as  respect  things  only.  But  when  a  cove- 
nant respects  moral  agents,  there  may  be  several  par- 
ties. This  is  often  the  case  in  the  settlement  of  the 
terms  of  peace  betw  een  nations  who  have  been  engag- 
ed in  war.  There  may  be  two  transacting  parties  on- 
ly ;  and  yet  there  may  Idc  others  ;  either  societies  or 
individuals,  whom  their  engagement  may  respect,  and 
in  whom  certain  rights  shall  be  as  really  vested,  as  in 
either  of  the  contracting  parties.  A  king,  in  settling  a 
peace  with  another  king,  with  whom  he  has  been  at 
war,  makes  the  investiture  of  his  eldest  son,  with  a 
certain  principality,  a  primary  article  in  the  treaty, 
entirely  unknown,  at  the  time  of  establishing  this  trea- 
ty, to  this  son.  Byr  the  agreement  of  the  contracting 
parties  the  son  becomes  entitled  to  this  principality. 
He  is  therefore,  properly  a  party  in  the  covenant.  As 
soon  as  the  treaty  shall  be  published,  he  will  advance 
his  claims  accordinglv. 


[85} 

In  the  covenant  of  circumcision,  God  covenanted, 
Abraham  was  the  immediate  covenantee.  This  cov-r 
enant  respected  another  portion  of  intelligent  agents, 
the  seed.  These  were  covenantees  only  as  the  cove- 
nant respected  them*  But  the  promise  respecting  them, 
did  as  really  invest  them  with  the  blessing,  as  it  did 
Abraham  himself. 

3.  It  is  evident  from  the  view  which  has  been  taken 
of  the  covenant  of  circumcision,  that  the  application  of 
particular  promises  to  individuals,  which  are  not  made 
to  others,  is  not  at  all  inconsistent  with  their  being  in 
the  same  covenant,  and  interested  ill  the  same  common 
blessing.  The  promise  addressed  to  Abraham,  "  I 
will  make  of  thee  a  great  nation,  kings  shall  come  out 
of  thee,"  did  not  apply  to  Moses,  though  one  of  his 
seed.  The  promise  to  Moses,  Exodus  iv.  12.  "  Now 
therefore  go,  and  I  will  be  with  thy  mouth,  and  teach 
thee  what  thou  shalt  say,"  did  not  apply  to  Abraham. 
Yet  Abraham  and  Moses  were  in  the  same  covenant, 
and  had  equally  God  for  their  God.  Hence,  though, 
the  promise  of  the  land  of  Canaan,  does  not  apply  to 
Gentile  believers,  it  will  not  follow  that  they  are  not 
in  the  same  covenant,  with  the  seed  of  Abraham. 

4.  From  the  view  we  have  taken  of  the  seed,  and 
their  covenant  standing,  it  is  an  obvious  conclusion, 
that  the  salvation  of  children  was  not  so  suspended  up- 
on the  faith  of  parents,  and  their  diligence  in  instruct- 
ing them,  as  that,  however  perfect,  their  salvation 
would  always  infallibly  follow.  The  covenant  com- 
prehended no  promise,  securing  such  a  connex- 
ion universally.  In  millions  of  instances  it  might 
fail,  and  yet  the  covenant  stand  good.  Fidelity  on 
the  part  of  the  parent  was  an  indispensable  duty.  It 
was  an  important  mean,  in  the  hand  of  God,  of  accom- 
plishing his  gracious  purpose,  relative  to  the  seed ;  and 
was  so  commonly  prospered,  or  made  effectual,  as  that 
it  had  the  strongest  encouragement,  and  presented  a 
foundation  for  raised  hope.  Yet  it  was  not  always  ef- 
fectual ;  for  it  was  not  a  condition  of  the  promise. — 
The  promise  was  absolute.     But  an  absolute  promise, 


[89] 

though  it  may  have  a  mean,  can  be  suspended  upon 
no  condition  whatever.  The  seed  was  the  election. — 
The  most  perfect  faithfulness  with  respect  to  all  others, 
would  of  course  be  wholly  ineffectual.  Probably  Isaac 
was  as  faithful  to  Esau,  as  to  Jacob.  Aaron,  for  aught 
that  appears,  was  as  faithful  to  Nadaband  Abihu,  as  to 
Eleazer  and  Ithamar.  David  was  probably  as  faithful 
to  Absalom  as  to  Solomon.  Circumcision  was  not 
therefore  administered  upon  the  ground  of  such  an  in- 
fallible universal  connexion. 

5.  It  is  plain  from  the  foregoing  premises,  that  the 
covenant  of  circumcision  was  the  basis  of  a  society, 
and  such  a  kind  of  society  as  there  was  nothing  like  it 
in  all  the  world.  It  was  a  society,  which  embraced  the 
heirs  of  the  eternal  inheritance.  It  was  a  society  which, 
as  to  its  descriptive  character,  consisted  of  the  seed 
which  was  the  blessed  of  the  Lord.  It  was  appropri- 
ated by  Jehovah,  as,  his  family,  his  inheritance, his  por- 
tion. Those  who  composed  it  were  his  people,  and  he 
was  their  God.  They  were  under  his  special  govern- 
ment and  care  as  his  ;  as  those  whom  all  the  promises 
of  his  covenat  respected.  Christ  was  united  to  this 
society  as  its  saviour.  Its  institutions  and  laws  were 
holy.  Its  character  was  holy.  Its  relations  and  inter- 
ests were  holy.  In  a  moral  view  therefore  it  was  the 
contrast  of  all  institutions  among  men,  merely  national 
and  civil.  There  was  not,  indeed,  a  vestige  of  any  thing 
national,  or  civil  belonging  to  it ;  according  to  the  com- 
mon import  of  those  terms,  as  signifying  combinations 
and  laws,  of  a  mere  worldly  design.  The  society  was 
not  a  kingdom  of  the  earth;  but  the  kingdom  of 
heaven. 

6.  It  is  evident,  that  this  society,  formed  by  the  cov- 
enant of  circumcision,  and  of  which  this  covena»t  was 
the  constitutional  basis,  was  indissohable.  It  was  to 
last  forever.  Whether  the  members  of  it  should  be 
in  heaven  or  upon  earth  ;  whether  it  should  occupy,  as 
its  place  of  rest,  Egypt,  or  the  Wilderness,  or  Canaan, 
or  the  territories  of  the  Gentiles ;  whether  it  should 
have  one  modification,  or  another  ;  be  under  M/odispen- 


[87] 

Satlon,  or  that ;  it  Was  to  be  of  interminable  duration. 
The  covenant  is  declared  to  be  everlasting.  The  estab- 
lisher  of  it  is  the  living  God.  The  promises  of  this 
covenant  respect  a  redeemed  seed ;  and  they  are  re- 
deemed in  such  a  high  and  exalted  sense,  as  thatdiey 
are  made  unto  God,  kings  and  priests  forever. 

7.  It  is  evident  that  the  infant  offspring  of  those 
adults  who  belonged  to  this  society,  whether  in  the  line 
of  the  natural  posterity  of  Abraham,  or  of  the  adoption, ' 
were  members  of  it.  They  were  so  by  birth  ;  and  as 
completely  members  then,  as  when  they  became  adults. 
They  were  the  seed  constituting  the  society  ;  and 
whom  the  promises  of  the  covenant  respected.  Hence 
the  fact,  which  is  so  uncontrovertible  as  not  to  be  denied 
by  any  denomination  of  Christians,  that  the  infants  of 
Israel  were  considered  and  treated  as  compleatly  mem- 
bers of  the  body.  With  their  parents,  they  came  un- 
der all  the  collective  epithets,  which  designated  the  so- 
ciety. 

8.  It  is  evident  from  the  foregoing  view  of  the  cov- 
enant state  of  the  seed,  tfcat  those  who  died  in  their  in- 
fancy, not  having  been  excepted  from  the  body  of  the 
seed  by  any  express  testimony,  or  in  the  execution  of 
the  laws  of  the  covenant,  were  to  be  considered  as  sav-> 
ed.  None  will  deny  this ,  who  do  not  deny  the  possibil- 
ity of  the  salvation  of  infants  altogether.  But  surely 
they  are  as  capable  of  salvation,  as  of  being  made  sub- 
jects of  promise.  And  their  being  subjects  of  an  un- 
conditional gracious  promise,  concludes  in  favor  of 
their  being  considered  heirs  of  the  inheritance.  The 
kingdom  is  in  heaven  as  well  as  upon  earth.  Death 
therefore  does  not  dismember  from  it.  This  was  a 
very  important  part  of  the  blessing  secured  in  the  cov- 
enant, and  made  a  wide  difference,  between  the  cove- 
nanted people  of  God,  and  the  heathen  world.  On  ac^ 
count  of  this  difference,  the  heathen  are  called  by  Paul, 
Ephcsians  ii.  12.  "  £evoi  ruv  &«0vjviwv  tvjo-  tfrayfrAW," 
strangers  from  the  covenants  of  promise  ;  and  arc  said 
to  be  without  God,  without  Christ,  and  without  hope 
in  the  world. 


[88] 

9.  It  is  evident  from  the  illustrationswhich  have  been 
brought  into  view  respecting  the  seed,  that  individual 
descendants  from  Abraham  could  be  deprived  of  the 
blessings  ofthe  covenant,  or  fail  of  having  God,  for  their 
God,  in  the  strict  sense  of  the  promise,  but  in  one  nvay  ; 
i.e.  by  refusing  the  covenant  alliance,  I  do  not  now  speak 
of  the  divine  sovereignty,  which  is  the  cause  why  one 
is  taken  and  the  other  left ;  but  of  the  part  which  man 
acts  as  a  moral  agent.  The  external  administration  of 
the  covenant,  involved  a  proposal  on  the  part  of  God, 
to  be  the  God  of  all  to  whom  it  was  addressed.  This 
was  another  point  of  great  difference  between  the  pos- 
terity of  Abraham,  and  the  rest  of  the  world.  This 
proposition  has  never  been  made  to  mankind,  univer- 
sally. It  has  been  made  in  connexion  with  the  pre- 
servation and  promulgation  of  the  covenant  only. — ■ 
The  way,  and  the  only  way,  then,  by  which  individuals 
lived  and  died,  without  any  interest  in  the  blessings 
of  the  covenant,  was  unbelief.  Hence  those  who  were 
chargeable  with  unbelief,  were  openly  cut  off  from  the 
covenant. 

10.  It  is  evident,  that  if  the  covenant  of  circumcis- 
ion, be  altogether  of  a  gracious  nature,  as  it  has  been 
largely  shewn  that  it  is,  then  the  dutiful  observance  of 
the  ordinance  of  circumcision,  by  the  adult,  must  have 
been  understood  to  be  an  act  of  faith.  Circumcision 
was  a  token  of  promise.  The  promise  was  embraced 
by  faith  only.  The  application  of  the  token  then,  when 
dutifully  applied,  was  an  act  of  faith.  It  was  of  course, 
believers,  and  not  unbeliever's  circumcision.     Yet, 

11.  It  evidently  appears  from  the  view  which  has 
been  taken  of  the  covenant,  that  actual  faith  was  by  no 
means  an  essential  qualification  in  the  subject  of  circum- 
cision.* It  was  a  requisite,  respecting  the  adult  pros- 
elyte ;  butnot  at  all  respecting  the  seed.  Their  passivity 
in  circumcision,  and  as  subjectsof  the  covenant  initially, 

*  "  The  most  plausible  agrument  against  the  baptism  of  infants,  has  been 
founded  on  this  principle,  viz,  that  actual  faith  is  a  necessary  qualification  for  thai 
trdinance.  This  argument  is  the  dernier  resort  of  the  antipecdobaptists,  and  the 
whole  weight  of  their  cause  rests  and  depends  upon  it." 

Arnzi  Lewis. 


[89] 

was  understood,   because  they  were  only  covenanted 
about. 

12.  We  are  shewn  in  these  illustrations  the  reason 
why  the  term  circumcision  is  so  often  used  in  the 
scriptures,  as  characterising  and  designating  the  people 
of  God,  in  distinction  from  the  world.  Romans  iii. 
10.  "  Seeing  it  is  one  God  which  shall  justify  the  cir- 
cumcision by  faith,"  he.  Philippians  iii.  3.  "  For  we 
are  the  circumcision,  who  worship  God  in  the  spirit,  and 
rejoice  in  Christ  Jesus,  having  no  confidence  in  the 
flesh. "  The  reason  is,  that  circumcision  was  a  seal 
of  the  absolute  promises  of  the  covenant,  and  desig- 
nated the  seed,  to  whom  it  was  applied,  as  visible  sub- 
jects of  these  promises.  This  is  the  evident  reason 
also,  why  circumcision  is  so  often  mentioned  as  repre- 
senting internal  sanctification.  The  seed  whom  the 
promise  embraced  were  really  sanctified.  Circumcis- 
ion was  expressive  of  their  being  so.  The  peculiar 
nature,  time,  and  circumstances  of  the  ordinance,  all 
concurred  to  make  this  expression  in  the  most  per- 
fect manner.  * 

13.  To  the  common  question,  (expressive  either  of 
ignorance  or  unbelief,)  what  good  could  it  do  to  cir- 
cumcise an  infant  child,  who  in  the  act  must  have  been 
altogether  passive  ?  We  have  the  very  best  answer. — 
Circumcision,  when  applied  to  the  infant,  much  more 
clearly  expressed  the  nature  of  the  covenant,  than  when 
applied  to  the  adult  proselyte.  The  covenant,  in  all 
the  promises  of  it,  had  respect  to  blessings  which  were 
to  take  place  by  descent.  It  respected  a  seed  naturally, 
and  adoptatively.  Circumcision,  therefore,  when  ap- 
plied to  infants,  was  attached  to  the  very  subjects  on 
which  the  promise  terminated.  The  language  of  it  was 
precisely  that  of  the  covenant,  that  the  seed  was  bles* 
sed.  It  marked  the  subjects  as  belonging  to  God,  by 
a  most  gracious  covenant   relation.     It  was  the  grand 

*  "  The  time  of  performing  this  rite,  was  on  the  eighth  day,  because  it  was 
not  till  then,  sufficiently  cleansed  from  the  impurities  of  its  birth  ;  nor  -was  the 
mother  past  her  greatest  pollution,  and  consequently,  could  not  touch  it  with- 
eut  rendering  it  unclean. — That  member  which  is  the  instrument  of  generation, 
was  made  choice  of,  that  they  might  be  tm  L'ly  seed,  consecrated  unto  God  from 
the  beginning."  '  lewis's  Hebrew  Rtbubli,  i 

M 


[90] 

public  seal  of  the  charter,  not  merely  of  their  temporal, 
but  of  their  eternal  inheritance.  It  was  especially  such 
as  applied  to  the  seed  in  their  infancy.  Had  it  been  de- 
ferred to  adult  years,  its  peculiar  meaning  would  have 
been  lost.  Accordingly,  to  the  question,  What 
profit  is' there  in  circumcision  ?  The  apostle  answers, 
*'  much  every  way  ;  chiefly,  because,  that  unto  them 
were  committed  the  oracles  of  God."  They  had  the 
word  of  promise.  This  involved  the  security  of  the 
salvation  of  the  seed,  embraced  in  the  promise.  What 
impiety  then,  to  treat  with  disrespect,  as  a  burdensome, 
unmeaning,  carnal  ceremony,  an  institution,  the  lan- 
guage of  which  is  so  infinitely  gracious  ;  and  which 
is  of  such  solemn  consideration  in  the  account  of  God  ! 
14.  It  is  evident,  from  the  view  which  has  been  ta- 
ken of  the  covenant  of  circumcision,  that  it  made  pro- 
vision for,  and  was  to  be  carried  into  effect  by  means 
of,  a  strictly  pious  education.  It  was  to  be  establish- 
ed with  the  seed  in  their  generations.  The  blessing 
was  to  go  down  the  lapse  of  time,  in  a  succession  of  pi- 
ous recipients.  These  recipients  were  to  become  pious, 
and  inherit  the  promises,  through  the  instrumentality 
of  instruction.  For,  faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God.  God  accomplishes  all  his 
purposes  of  grace  by  means.  These  means  are  to  be 
used  with  diligence  ;  and,  as  they  are  covenant  means, 
and  given  for  the  express  purpose  of  being  channels, 
by  which  the  blessing  is  to  flow  down  from  generation 
to  generation,  this  diligence  has  every  possible  en- 
couragement, short  of  being  universally  effectual.  As 
a  general  principle,  it  is  designed  to  be  effectual,  in 
proportion  to  the  fidelity  exercised,'  in  teaching  and 
governing,  persuading  and  praying  for.  This  is  clear- 
l}r  exhibited  in  the  testimony  of  God  respecting  Abra- 
ham, which  we  have  had  occasion  before  to  introduce. 
"  I  know  Abraham,  that  he  will  command  his  child- 
ren, and  his  household  after  him,  and  they  shall  keep 
the  way  of  the  Lord,  to  do  justice  and  judgment,  that 
God  may  bring  upon  Abraham,  that  which  he  hath 
spoken  of  him."     Accordingly,  Moses,  to  subserve 


[91] 

the  execution  of  the  promises  of  the  covenant,  directs 

the  children  of  Israel,     "And  these  words   which  I 

command  thee  this  day,  shall  be  in  thine  heart ;  and 

thou  shalt   teach  them  diligently  unto  thy   children  ; 

and  shalt  talk  of  them  when  thou  walkest  by  the  way, 

and  when  thou  liest  down,  and  when  thou  risest  up." 

In  agreement  with  which  the  Psalmist  observes,  Psalm 

lxxviii.  5.   "  For  he  established  a  testimony  in  Jacob, 

and  appointed  a  law  in   Israel,    which  he  commanded 

our  fathers,  that   they  should  make   them  known  to 

theic  children,    that  the  generation  to  come  might  know 

them,  even  the  children  which  should  be  born,  who  should 

arise,  and  declare  them  to  their  children,  that  they  might 

set  their  hope  in  God." 

15.  From  the  preceding  analysis  of  the  Abrahamic 
covenant,  it  is  evident,  that  this  covenant  made  provi- 
sion for,  and  required  a  strict  discipline..  If  the  uncir- 
cumcised  manchild  was  to  be  cut  off  from  his  people, 
and  the  visible  seed  was  to  be  holy,  and  distinguished 
as  such,  from  those  who  were  subjects  of  divine  ex- 
ception, and  from  the  uncovenanted  world, in  the  execu- 
tion of  covenant  law  ;  then  here  was  established,  as 
an  essential  part  of  covenant  duty,  a  strict,  impartial, 
and  constant  discipline. 

16.  From  what  has  been  said,  it  is  evident,  that  the 
females  in  Israel  were  as  really  subjects  of  the  cove- 
nant as  the  males  ;  and  that  circumcision  signified  ex- 
actly the  same  thing  with  respect  to  them,  that  it  did 
with  respect  to  the  males.  For  they  were  equally 
with  the  males,  the  seed.  It  was  the  seed,  as  a  mystical 
or  spiritual  society,  rather  than  the  individual,  though 
the  individual  was  comprehended,  to  whom  circumci- 
sion sealed  the  promises  of  the  covenant.  The  objec- 
tion then  to  the  graciousness  of  the  Abrahamic  cove- 
nant, that  it  made  no  provision  for  the  blessing  to  rest 
upon  females,  is  entirely  groundless. 

17.  It  is  an  obvious  conclusion  from  the  preceding 
illustrations,  and  a  conclusion  which  needs  to  be  re- 
membered, because  the  opposite  idea  is  most  general- 
ly advanced  in  treatises  on  this  subject,  that  circumcis- 


[92] 

ion  did  not  initiate.  It  did  not  place  the  subject  in, 
covenant ;  but  was  administered,  because  he  was  in 
covenant  already.  He  was  so  by  birth.  Nay,  he  was 
comprehended  in  the  covenant  before  he  existed. 

18.  And  finally*  we  are  presented  with  an  admira- 
ble display  of  the  wisdom  of  God,  in  the  economy  of 
the  covenant.  If  God  had  given  no  absolute  promise, 
respecting  a  seed,  there  would  have  been  no  certainty 
of  the  appearance  of  a  Savior,  that  a  church  would 
have  been  perpetually  preserved  in  the  world  ;  or  even 
that  one  soul  would  be  saved.  If  his  promise  had  ex- 
tended to  all  the  natural,  or  die  adoptive  posterity,  in- 
dividually, and  without  exception,  it  would  have  oper- 
ated to  countenance  licentiousness,  like  the  absurd,  and 
antigovernmental  doctrine,  of  the  final  salvation  of  all 
men.  Had  there  been  no  really  sanctified  seed  in  suc- 
cession, God  would  have  appeared  as  the  God  of  a 
race  of  hypocrites  only.  And  had  the  invisible  and  the 
visible  seed  been  exactly  the  same  persons,  the 
judgment  day  would  have  been  anticipated. 

We  conclude,  then,  this  analysis  of  the  covenant,  in 
the  adoring  language  of  the  apostle.  "  O  the  depth 
of  the  riches,both  of  the  wisdom  and  knowledge  of  God  I 
How  unsearchable  are  his  judgments,  and  his  ways 
past  finding  out !  For  of  him,  and  through  him,  and 
to  him  are  all  things  ;  to  whom  be  glory  forever. 

AmenJ\ 


CHAPTER  V. 


Exhibiting  a  general  view  of  the  Community  ef  Israel,  from 
the  administration  of  the  Covenant  of  Circumcision^  to  thai 
ej  the  Covenant  of  Sinai. 


IN  the  preceding  analysis,  we  have  ascertained 
the  exclusively  gracious  nature  of  the  covenant,  estab- 
lished by  God  with  Abraham  ;  the  unconditionally  of 
its  promises  ;  the  extent  of  their  application  ;  and  its 
perpetuity. 

We  have  found  it  the  basis  of  an  organized,  and  in- 
dissoluble society,  composed  of  persons  who  are  visi- 
bly objects  of  the  blessing.  We  are  thence,  naturally 
led  to  anticipate  a  series  of  expressions  of  divine  care, 
especially  directed  to  the  conservation  and  elevation  of 
this  society  ;  miraculous  displays  of  God's  power  ; 
special  revelations  of  his  will ;  and  assurances  of  his 
favor.  We  are  led  to  expect  the  promulgation  of  in- 
stitutions and  laws,  forming  an  interior  regimen,  adapt- 
ed to  the  peculiar  nature  of  the  society,  and  the  glori- 
ous objects  to  which  it  is  to  be  ultimately  advanced. 

It  will  be  seen  that  facts  justify  this  expectation. — 
The  covenant  we  find  carried  into  effect  in  the  birth  of 
Isaac  ;  in  his  circumcision  ;  in  his  evident  personal 
piety  ;  and  in  the  extraordinary  manner  in  which  he 
was  made  a  typical  representative  of  the  Savior,  when 
Abraham  virtually  offered  him  upon  the  altar.  The 
blessings  of  the  covenant  appeared  to  rest  upon  this 
Patriarch,  in  the  repeated  assurances  he  had  from  God, 
that  he  was  an  object  of  his  special  love  ;  in  the  pro- 
traction of  his  life  to  a  very  old  age  ;  in  his  closing  his 
days  in  peace  ;  and  having  his  burial  in  the  land  which 
the  covenant  gave  to  him. 

From  him,  the  covenant,  with  its  blessings,  was 
transmitted  to  Jacob.     God  avowed  himself  his  God, 


[9-1] 

by*  the  same  gracious  and  indissoluble  bonds  by  which 
he  was  the  God  of  his  fathers,  Abraham,  and  Isaac. — 
Jacob  had  power  with  God,  and  prevailed.  He  care- 
fully applied  the  token  of  the  covenant  to  all  his  child- 
ren; taught  them  to  fear  and  serve  God,  and  went  be- 
fore them  in  a  pious  example.  His  valedictory  bles- 
sings hud  the  efficacy  of  prophecy.  He  expired  under 
the  weight  of  years,  upon  the  bosom  of  an  affectionate 
Joseph,  and  his  bones  were  carried  up,  in  solemn  pomp, 
and  buried  by  the  bones  of  his  fathers,  in  the  land  of 
promise.  His  children,  the  heads  of  the  tribes,  suc- 
ceeded in  the  same  relation  to  God,  and  were  visibly 
recipients  of  the  blessing.  In  character,  they  were  by 
no  means  faultless.  In  some  instances,  their  conduct 
was  cruel.  Still  they  adhered  to  the  worship  of  God, 
and  were  distinguished  from  the  idolatrous  world  as 
his  people. 

Joseph  was  certainly  a  person  of  singular  piety.— 
His  resistance  of  a  potent  temptation  ;  his  adherence 
to  true  religion  in  an  idolatrous  and  profligate  court ; 
his  filial  duty  ;  his  readiness  to  forgive  his  brethren  ; 
and  his  great  and  persevering  kindness  to  them,  in  op- 
position to  all  the  natural  dictates  of  pride  and  resent- 
ment, are  decisive  proofs  of  it. 

.  By  an  extraordinary  series  of  events,  the  prediction 
addressed  to  Abraham,  respecting  the  subjection  of  his 
seed  to  the  oppressions  of  a  relentless  government, 
was  fulfilled.  This  did  not  express  the  discontinu- 
ance of  covenant  favor.  Though  the  Egyptian  mon- 
arch reduced  them  to  slaves,  and  extended  over  them 
a  most  cruel  despotism,  their  increase  was  not  retard- 
ed. For  we  are  told,  Exodus,  i.  12.  "  The  more 
they  afflicted  them,  the  more  they  multiplied  and  grew." 
The  blessings  of  the  covenant  siffnallv  attended  them, 
to  counteract  the  designs  of  their  oppressors  ;  and  to 
prepare  the  way  for  a  triumph  over  them,  in  their  final 
deliverance. 

When  God  interposes  to  accomplish  this,  he  does 
it,  as  the  God  of  Abraham,  Isaac,  and  Jacob,  and  in 
remembrance  of  his  covenant  ;  and  he  speaks  of  thes 


I 


[95] 

their  descendants,  as  his  people.  Exodus,  iifc  6,  7,  8. 
"Moreover  he  said,  I  am  the  God  of  thy  father,  the 
God  of  Abraham,  the  God  of  Isaac,  and  the  God  of  Ja- 
cob ;  and  the  Lord  said, I  have  surely  seen  the  affliction 
of  my  people,  which  are  in  Egypt,  and  hav'e  heard  their 
cry,  by  reason  of  their  taskmasters,  for  I  know  their 
sorrows.  And  I  am  come  down  to  deliver  them  out 
of  the  hand  of  the  Egyptians,  and  to  bring  them  up  out 
of  their  land  to  a  good  land,  &c."  Moses,  exactly  ac- 
cording to  the  tenor  of  the  covenant,  is  directed  to 
speak  to  Pharaoh,  of  God,  as  appropriately  the  God  of 
the  Hebrews ;  and  to  say,  "  Let  us  go,  we  beseech 
thee,  three  days  journey  into  the  wilderness,  that  we 
may  sacrifice  to  the  Lord  our  God." 

Language,  indicating  the  same  covenant 'union,  is 
again  put  into  the  rrlouth  of  Moses,  Exodus  iv.  22, 
23.  "  And  thou  shalt  say  unto  Pharaoh,  Israel  is 
my  Son  ;  even  my  first  born.  And  I  say  unto  thee, 
let  my  Sort  go,  that  he  may  serve  me."  This  appro- 
priate language  is  used  throughout  the  whole  of  that  in- 
tercourse, between  God  and  Moses,  and  between  Mo- 
ses and  Pharaoh,  which  respects  the  departure  of  the 
children  of  Israel  from  Egypt. 

Very  remarkable  was  the  distinction  made  betwen 
Israel  and  the  idolatrous  inhabitants  of  Egypt,  during 
the  course  of  those  terrible  judgments  which,  preceded 
the  exodus.  While  the  whole  Country,  inhabited  by 
the  native  Egyptians,  was  overspread  with  calamity, 
the  adjoining  territory,  possessed  by  Israel,  entirely  es- 
caped. The  exemption  of  their  firstborn  from  death, 
through  the  efficacy  of  the  blood  of  the  pachal  lamb, 
when  the  firstborn  of  Egypt  universally  perished, 
was  manifestative  of  distinguishing  covenant  grace. 
So  Mas  the  manner,  in  which  Israel,  were  directed  to 
spoil  the  Egyptians.  And  so,  especially,  was  their 
miraculous  deliverance  at  the  Red  Sea,  when  the  hosts 
of  Pharaoh  were  drowned. 

God's  treatment  of  Israel  at  this  time,  had  the  char- 
acter of  grace,  as  distinguishably,  as  hasbcenhis  treat- 
ment of  Christians  at  any  period   under  the  New  Tes 


I  96] 

foment  dispensation.  It  indicated  a  relation  to  him 
•entirely  spiritual,  and  was  therefore  in  perfect  agree- 
ment with  the  view  which  has  been  given,  in  the  pre- 
ceding analysis,  of  the  covenant  of  circumcision. 

The  triumph  of  Israel,  after  the  passage  of  the  Red 
Sea,  was  one,  among  the  many  triumphs,  of  the  peo- 
ple of  God.  The  song  which  they  sung,  was  in  the 
strain  of  evangelical  piety ;  and,  like  all  the  doxologies 
of  the  Church,  partook  of  the  hosannas  of  heaven,  where 
the  song  of  Moses  is  the  song  of  the  Lamb.  In  the 
second  verse  of  this  song,  there  is  a  profession  of  real 
religion.  "  The  Lord  is  my  strength,  and  song  ;  he 
also  is  become  my  salvation.  He  is  my  God,  and  I  will 
prepare  him  an  habitation  ;  my  father's  God,  and  I  will 
exalt  him.,,  In  the  eleventh  verse  also,  the  spirit  of 
true  religion,  is  very  fully  expressed.  "  Who  is  like 
unto  thee,  O  Lord,  among  the  Gods  ?  Who  is  like  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders  ?" 
The  peculiar  spiritual  relation  of  this  people  to  God  is 
recognized,  verses  16  and  17.  "  Fear  and  dread  shall 
fall  upon  them :  By  the  greatness  of  thine  arm,  they 
shall  be  as  still  as  a  stone  ;  till  thy  people  pass  over,  O 
Lord  ;  till  thy  people  pass  over,  which  thou  fiast  re- 
deemed, Thou  shalt  bripg  them  in,  and  plant  them 
in  the  mountain  of  thine  inheritance  ;  in  the  place,  0 
Lord,  which  thou  hast  made  for  thee  to  dwell  in  ; 
in  the  sanctuary,  O  Lord,  which  thy  hands  have  estab- 
lished." It  is  to  be  remembered,  the  people,  as  a 
body,  united  with  Moses  in  this  song.  Did  ever  then, 
a  people,  more  deserve  the  name  of  a  professing  peo- 
ple ?  Were  there  ever  any  professions  of  godliness, 
more  consonant,  with  sanctification  of  heart  ? 

To  this  scene  of  united  and  public  exultation,  God7 
it  would  seern,  had  respect,  in  the  direction  given  to 
Jeremiah,  Jeremiah  ii.  2.  "  Go  and  cry  in  the  ears  of  Je- 
rusalem, saying,  Thus  saith  the  Lord,  I  remember  thee, 
the  kindness  of  thy  youth,  the  love  of  thine  espousals, 
when  thou  wentest  after  me  in  the  wilderness,  in  a 
land  that  was  not  sown.  Israel  was  holiness  unto  the 
Lord  ;  all  that  devour  him  shall  offend  ;  evil  shall  come 


[97]       ■ 

upon  them,  saith  the  Lord."  What  equally  express 
testimony  have  we  to  the  visible  piety  of  the  Church 
under  the  last  dispensation,  at  any  period  of  it,  antece- 
dent to  the  millennium  ?  If  there  be  a  parallel,  it  must 
be  found  in  the  first  planting  of  it,  under  the  immedi- 
ate ministry  of  the  Apostles. 

It  may  be  proper  to  remark  as  we  go  along,  that  in  this 
passage  in  Jeremiah,  and  in  a  multitude  of  other  places 
in  the  scripture,  some  of  which  will  come  into  view  in 
the  course  of  this   Treatise,  Israel  is  addressed  as  a 
single  person ;  a  manner  of  speaking,  which  seems  to 
have  been  chosen,  to  suggest  as  impressively  as  possi- 
ble, the  unity  of  the  society.     This  mode  of  address 
teaches  us,  that  the  pattern  of  this  society,  as  drawn  by 
God,  was  calculated  to  fix  upon  it  the  same  simplicity 
of  character,  which  distinguishes  the  pious  individual. 
Whether  it  be  called  a  Congregation,  a  Flock,  a  Church, 
or  Nation,  (and  it  has  all  these  names  given  to  it,)  an 
idea  of  the   same  simplicity  of    character  is  inten- 
ded.    And  the  meaning  of  these  terms  is  precisely 
the  same  with  that  which  is  conveyed  by  them  in  the 
New  Testament,  as  applicable  to  the  Christian  Church. 
Let  it   be  farther  remarked,  that  this  community  con- 
sists now  of  liouseholds  ;  by  no   means  excluding  the 
infant  part  of  them.     The  institution  of  the  passover, 
is   on  this  principle.      Exod.   xii.  4.     "  And  if  the 
household,  be  too  little  for  the  lamb,  let  him  and  his 
neighbour    next  unto   his   house   take  it,    according 
to  the  number  of  the  souls  ;  every   man  according  to 
your  eating  shall  make  your  count  for  the  lamb."  Be  it 
remembered  also,  that  they  have  all  collectively,  not 
excepting  the  infant  part,  been  baptised  into  Moses,  in  the 
cloud,  and  in  the  sea,*  and  thereby  had  one  character- 
istic name  fixed  upon  them,  "  Holiness  to  the  Lord." 
Be  it   remembered  farther,   that   whatever  proselytes 
may  have  become  attached  to  them,  and  incorporated 
into  this  society,  by  adoption,  and  are  living  ;  and  all 
the  children  of  proselytes,   who  have  not  apostatized, 
and  gone  off  to  idolatry,  are  identified  with  it  ;  so  that 

*  I.  Corinthians  x.  a. 

N 


[98] 

the  distinctions  between  them  are  those  only  of  geneal- 
ogy and  office  ;  and  therefore,  that  whatever  is,  or  shall 
be  communicated  by  God  to  Israel,  is  to  be  understood 
as  respecting  all  equally.  This  idea,  founded  upon 
proofs  already  adduced,  and  which  need  not  here  be 
repeated,  we  are  to  keep  in  view,  as  we  progress  in  as- 
certaining the  covenant  history  of  this  people.  Wheth- 
er these  proselytes  are  many  or  few,  is  of  no  conse- 
quence to  the  general  enquiry* 

Events  proved,  that  a  large  proportion  of  this  people, 
who  here  made  such  excellent  professions,  at  least  of 
the  male  adults,  were  false  hearted.  "  With  many  of 
them,  God  was  not  well  pleased."  They  sung  his 
praises,  but  soon  forgat  his  works.  They  murmured. 
They  were  disobedient.  They  were  children  without 
faith  ;  and.  instead  of  entering  the  promised  land,  fell 
victims  to  divine  displeasure  in  the  wilderness.  But 
this  presents  no  difficulty.  The  reconcileableness  of 
it,  with  the  spirituality  and  absolute  nature  of  the  prom- 
ises of  the  covenant,  and  the  relation  it  formed,  has 
been  explained.  All  are  not  Israel  who  are  of  Israel. 
The  covenant  itself  implied,  that  there  would  be  hyp- 
ocrites and  apostates,  under  its  visible  administration. 
But  let  it  be  remarked,  God  speaks  of  Israel  as  his 
people,  notwithstanding  their  disobedience,  and  their 
temporary  idolatry.  He  does  not  immediately  extir- 
pate the  offenders.  He  does  not  disown  at  once  the 
covenant  alliance.  He  easily  yields  to  the  interces- 
sions of  their  mediator,  Moses.  He  illustrates  and  con- 
firms his  character,  as  the  Lord  God,  gracious,  and 
merciful,  slow  to  anger,  and  ready  to  forgive.  And 
this  character  we  shall  find  exemplified  towards  Israel 
in  every  period  of  time,  till  the  coming  of  the  Messiah. 
Nor  is  it  displayed  in  a  less  clear,  or  less  affecting  man-, 
ner,  under  the  Gospel  dispensation,  and  towards  nom- 
inal Christians.  Had  God  exterminated  the  offend- 
ers, upon  the  appearance  of  the  first  symptoms  of  dis- 
affection of  heart,  without  putting  them  upon  farther 
trial,  that  amiable  part  of  his  character,  his  slowness  to 
anger,  which  it  was  so  much  a  dictate  of  wisdom  and 


[99] 

benevolence,  fully  to  illustrate,  could  not  have  been 
manifested  at  all.  And  the  same  remark  will  apply 
to  the  Church  at  every  subsequent  period  of  time. — 
We  are  not  hastily  to  conclude,  therefore,  that  because 
these  offenders  were  suffered  to  continue  a  while  in 
their  visible  relation  to  God,  this  relation  was  civil, 
and  not  entirely  spiritual.  Extirpation  would  indeed, 
have  been  as  necessary  upon  one  principle,  as  upon 
the  other. 

We  have  now  followed  the  society  of  Israel  to  the 
foot  of  Sinai,  and  found  it  to  be  in  fact  exactly  of 
that  description  which  the  covenant  designed.  Here  a 
new  subject  of  enquiry  presents  itself,  to  which  we 
must  attend,  with  the  same  careful  and  patient  investi- 
gation, which  was  found  necessary  in  ascertaining  the 
nature  of  the  covenant  of  circumcision. 


CHAPTER  VI. 


Respecting  the  tovenants  of  Sinai  and  Moabm  In  this  chap- 
ter it  is  enquired,  in  what  respects  the  covenants  oj  Sinai  and 
Moab,  are  distinguishable  from  the  covenant  of  Ctrcumcis- 
ton,  and  the  new  covenant,  predicted  by  jferemiah  and  Ezek- 
iel,  and  mentioned  by  the  writer  of  the  Epistle  to  the  Hebrews, 
as  taking  effect  under  the  Gospel  dispensation  ;  whether  the. 
covenant  oj  Sinai  was  the  covenant  of  works  ;  and  whether 
it  was  designed  to  form  the  Hebrew  community  into  a  civil ; 
«r  to  continue  them  a  religious  society . 


IT  is  undeniable  that  the  covenant  of  Sinai,  and 
that  of  Moab  are  the  same.  They  were  propounded  to, 
and  accepted  by  the  same  persons.  For  Moses,  in 
the  5th  chapter  of  Deuteronomy,  where  he  is  intro- 
ducing the  Moab  covenant,  says,thatthe  covenant  of  Si- 
nai was  made  with  the  very  persons,  to  whom  he  was  then 
speaking.  "The  Lord  our  God, made  a  covenant  with  us 
in  Horeb.*  The  Lord  made  not  this  covenant  with  our 
Fathers,  but  with  us  who  are  here  all  of  us  alive  this  day. 
The  Lord  talked  with  you  face  to  face,  in  the  mount,  out 
of  the  midst  of  the  fire."  The  same  law  was  wrought 
into  them  both,  as  may  be  seen  by  comparing  the  one 
with  the  other.  They  were  proposed  in  the  same 
terms,  engage  the  same  blessings  to  the  obedient,  and 
denounce  the  same  curses  on  the  disobedient. — 
Some  verbal  variations  are  to  be  observed.  Some  his- 
toric details,  there  are  in  the  one,  which  are  not  in  the 
other.  Some  motives  from  experience  are  urged  in 
the  latter,  which  are  not  urged  in  the  former.  Still  it 
is  undeniable,  that  the  covenant  of  Moab  is  but  a  re- 
newal of  the  Sinai  covenant. 

•  Horeb  and  Sinii  were  two  elevations  of  ground,  very  near  to  each  other, 
the  latter  higher  than  the  former,  both  of  them  standing  upon  one  mountain,  as 
'.heir  common  base.  This  is  the  reason  that  the  names  Horcb  and  Sinai,  are 
used  in  the  scripture  promiscuously.  The  same  mountain  is  intended.  Sec 
|»wa'i  Dictionary  «f  the  UMt,  and  Stackhouse's  Hiitory. 


[101] 

Writers  give  very  different  representations  of  the 
mature  of  this  covenant.  Overlooking  all  theories,  let 
us  starch  the  scripture^  and  see  what  the  account  is 
whichgthey  give  of  it.     It  is  to  be  observed, 

1.  That,  in  the  2  and  3  verses  of  the  5th  chapter  of 
Deuteronomy,  a  passage  just  quoted,  Moses  ex- 
pressly distinguishes  this  covenant,  from  the  cove- 
nant which  God  established  with  Abraham,  Isaac,  and 
Jacob.  "  The  Lord  our  God  made  a  covenant  with  us 
inHoreb.  The  Lord  made  not  this  covenant  with  our 
Fathers."  If  God  did  not  make  this  covenant  with 
their  fathers,  certainly  it  is  distinguishable  from  that 
which  he  did  make  with  them. 

This  difference  is  also  observed  by  the  writer  of 
the  Epistle  to  the  Hebrews,  viii.  chapter,  8  and  9  ver- 
ses. "  For,  finding  fault  with  them,  he  saith,  Behold 
the  days  come  saith  the  Lord,  when  I  will  make  a 
new  covenant  with  the  house  of  Israel,  and  with  the 
house  of  Judah,  not  according  to  the  covenant  which  I 
made  with  their  fathers,  in  the  day  when  I  took  them 
by  the  hand  to  lead  them  out  of  Egypt."  He  does  not 
go  back  to  the  time  when  God  established  the  cove- 
nant of  circumcision  with  Abraham.  He  goes  to  the 
exodus  only  ;  when  the  Sinai  covenant  was  made. — 
If  the  Abrahamic  and  the  Sinai  covenants  were  the 
same,  he  could  with  no  propriety  have  fixed  upon  this 
as  the  time  when  the  covenant,  to  which  the  new  cov- 
enant is  contrasted,  was  made.  For  the  origin  of  the 
covenant  is  evidently  intended. 

That  these  covenants  are  quite  distinct  from  each 
other,  is  also  evident  from  a  passage  in  Deuteronomy, 
vii.  12.  "  Wherefore  it  shall  come  pass,  that  if  ye 
hearken  to  these  judgments,  and  keep  and  do  them, 
that  the  Lord  thy  God  shall  keep  unto  thee  the  cove- 
nant and  mercy  which  hesware  unto  thy  fathers."  The 
judgments  here  mentioned,  with  the  promise  in  case 
of  keeping  them,  constitute  the  covenant  of  Sinai.  But 
this  promise  respects  another  covenant  ;  the  covenant 
sworn  unto  their  fathers.  The  application  and  exe- 
cution of  this  other  covenant  was  engaged,   as  the  re- 


[   102  ] 

D  .ird,  or  the  blessing,  which  should  follow  upon  their 
keeping  the  Sinai  covenant.  Then  certainly  they  are 
not  the  same.  The  diffcrencejt>et\veen  these  two  cov- 
enants will  appear  clearly  as  we  pursue  our  enquiries. 
2.  The  covenant  of  Sinai  is  distinguishable  from  the 
new  covenant,  mentioned  in  the  passage  of  the  Epistle 
to  the  Hebrews,  just  quoted.  The  establishment  of 
this  new  covenant  was  predicted  both  by  Jeremiah,  and 
Ezekiel.  Jeremiah  xxxi.  31, — 34.  "  Behold  the 
days  come,  saith  the  Lord,  that  I  will  make  a  new  cov- 
enant with  the  house  of  Israel  and  with  the  house  of  Ju- 
dah  ;  not  according  to  thecovenant  which  I  made  with 
their  fathers,  in  the  day  when  I  took  them  by  the  hand,  to 
bring  them  out  of  the  land  of  Egypt,  which  my  covenant 
they  brake,  though  I  was  an  husband  unto  them,  saith  the 
Lord.  But  this  shall  be  the  covenant  which  I  will  make 
with  the  house  of  Israel,  after  those  days,  saith  the  Lord, 
I  will  put  my  law  in  their  inward  parts,  and  write  it  in 
their  heartSj  and  will  be  their  God,  and  they  shall  be 
my  people.  And  they  shall  teach  no  more  every  man. 
his  neighbor,  and  every  man  his  brother,  saying,  know 
the  Lord  ;  for  all  shall  know  me,  from  the  least  of 
them,  unto  the  greatest  of  them,  saith  the  Lord  ;  for  I 
will  forgive  their  iniquity  and  I  will  remember  their  sin 
no  more."  See  also,  the  32d  chapter,  from  the  36th 
verse  and  onward.  Ezekiel  predicts  the  making  of 
this  covenant,  in  the  following  terms.  Ezekiel,  xxxvii. 
24,  to  the  end.  "  And  David,  my  servant,  shall  be 
king  over  them,  and  they  shall  all  have  one  shepherd  ; 
they  shall  also  walk  in  my  judgments,  and  observe  my 
statutes  and  do  them.  And  they  shall  dwell  in  the  land 
that  I  have  given  unto  Jacob  my  servant,  wherein  your 
lathers  have  dwelt.  And  they  shall  dwell  therein,  even 
they  and  their  children,  and  their  children's  children, 
forever  ;  and,  my  servant  David  shall  be  their  prince 
forever.  Moreover,  I  will  make  a  covenant  of  peace 
with  them,  it  shall  be  an  everlasting  covenant  with 
them  ;  and  I  will  place  them,  and  multiply  them,  and 
will  set  my  sanctuary  in  the  midst  of  them  forevermore. 
My  tabernacle  also  shall  be  with  them  ;  yea,  I  will  be 


[  103  ]      . 

their  God,  and  they  shall  be  my  people.  And  the! 
the  heathen  shall  know  that  I  the  Lord  do  sanctify  Is- 
rael, when  my  sanctuary  shall  be  in  the  midst  of  them 
forevermore."  It  is  mentioned  also  by  Zachariah, 
vii.  8.  The  passage  above  referred  to  in  the  8th  of 
Hebrews,  is  plainly  a  quotation  from  Jer.  xxxi.  31. 

The  terms  of  these  prophecies  shew,  that  the  cove- 
nants mentioned  are  materially  different.  The  dissimilar 
characters  given  to  them  in  these  passages,  and  in  other 
parts  of  scripture,  prove  them  to  be  different.  The  one  is 
old,  (netXuici)  the  other  is  new  (h#Jvh.)  The  one  had  al- 
ready been  established ;  the  other  was  yet  to  be  establish- 
ed. The  one  is  not  according  to  the  other.  The  one  was 
broken,  "  which  my  covenant  they  brake  ;"  the  other 
is  not.  The  one  left  the  subjects  of  it  impenitent  and 
disregarded,  "  for  I  regarded  tliem  not,  saith  the 
Lord  ;"  the  other  places  the  subjects  of  it,  in  the  fullest 
sense,  partakers  in  the  divine  blessing.  The  former, 
II  Cor.  iii.  6,  is  of  the  letter  {y^cc^iLuloir)  ;  which  kill- 
eth  ;  the  latter  is  of  the  spirit  (it\iev\j.ct\o<x)  which  giv- 
eth  life.  The  former  is  the  ministration  of  death 
and  condemnation  ;  the  latter,  the  ministration  of  the 
spirit  and  of  righteousness  :  Ibid,  7,  8,  9  verses. 
The  former  is  done  away  ;  the  latter  remaincth  ;  Ibid. 
10th  verse.  The  old  covenant  did  not  take  away  sins  ; 
the  new,  does  ;  Rom.  xi.  26.  27.  "  And  so  all  Israel 
shall  be  saved  ;  as  it  is  written,  There  shall  come  out 
of  Sion  the  Deliverer,  and  shall  turn  away  ungodliness 
from  Jacob.  This  is  my  covenant  unto  them,  when  I 
shall  take  away  their  sins."  Moses  was  the  mediator 
of  the  one  ;  Jesus  Christ  is  the  mediator  of  the  other. 
John  i.  17.  "  The  law  was  given  by  Moses  ;  but 
grace  and  truth  came  by  Jesus  Christ,"  The  former 
was  scaled  by  the  blood  of  calves  and  of  goats  ;  Heb. 
ix.  19.  The  latter  was  sealed  by  the  blood  of  Jesus 
Christ.      Matth.  26.  28. 

These  differences  are  essential.  They  furnish  the 
distinctive  character  of  each  ;  and  will  lead  us  to  de- 
termine with  certainty,  whether  this  new  covenant  was 
the  same  with  that  which  was  established  with  Abra- 


[  164  ] 

ham,  of-  different  from  it.     This  will  have  our  atten- 
tion in  its  place.     It  is  to  be  remarked  here, 

3.  The  basis,  the  radical  principle  of  the  Sinai  cov- 
enant was,  law  ;  first,  the  decalogue,  or  ten  command- 
ments, as  a  compendious  system  of  duty  ;  and  then, 
what  is  commonly  called  the  ritual  law,  embracing  alt 
the  precepts  which  were  received  from  God  by  Moses, 
and  delivered  to  the  people,  respecting  their  interior 
economy,  their  sacrifical  worship,  their  offerings,  obla- 
tions, tithes,  priesthood,  tabernacle,  &c.  These  pre- 
cepts were  as  obligatory,  as  those  of  the  decalogue  ; 
and  with  them  went  to  constitute  the  law.  That  the 
law  is  the  basis  of  the  Sinai  covenant,  is  evident,  from 
a  bare  inspection  of  it ;  from  the  attestation  of  John, 
that  the  law  came  by  Moses  ;  and  from  the  express 
manner  in  which  the  law  is  so  often  called  the  cove- 
nant. Passages  to  this  purpose  have  already  been  re- 
ferred to. 

In  this  point,  the  Sinai  covenant  differs  essentially 
from  the  new  covenant.  Both  have  respect  to  law. — 
But  the  former  is  the  law  promulged  only  ;  the  latter 
is  the  law,  not  promulged,  or  attended  with  denuncia- 
tions of  death  ;  but  the  matter  of  a  most  gracious  ef- 
ficient promise,  and  written  upon  the  heart. 

4.  To  this  law,  was  united,  as  an  appendage  of 
the  covenant,  the  curse.  Deuteronomy  xxvii.  26; 
"  Cursed  be  he  who  confirmeth  not  all  the  words  of 
this  law,  to  do  them,and  all  the  people  shall  say  Amen." 
lb.  xxviii.  15,  16.  "  But  it  shall  come  to  pass,  if  thou 
wilt  not  hearken  unto  the  voice  of  the  Lord,  thy  God, 
to  observe  to  do  all  his  statutes  which  I'  command  thee 
this  day  *,  that  all  these  curses  shall  come  upon  thee,  and 
overtake  thee.  Cursed  shall  thou  be  in  the  city,  &c." 
lb.  xi.  2,  6.  "  Behold  I  set  before  you  this  day  a  bles- 
sing and  a  curse."  This  curse  is  called  death;  and  by  this 
is  intended  something  altogether  beyond  the  calamities 
Avhich  are  felt  in  this  world,  or  the  dissolution  of  the 
body.  For  these  were  no  less  the  experience  of  the 
obedient  than  the  disobedient.  It  can  be  no  other  than 
that  ultimate  punishment,  which,  according  to  the  de* 


,  [  105  ] 

nunciarions  of  the  Bible  throughout,  is  to  overwhelm 
the  impenitent.  Hence  it  is,  that  the  apostle  tells  us 
that  the  law  worketh  wrath  ;  and  assures  us,  that  this 
wrath  is.a  matter  of  future  suffering,  and  the  final  por- 
tion of  the  impenitent.  Romans  ii.  5.'  "But  after  thy 
hardness,  and  impenitent  heart,  treasurest  up  unto  thy- 
self wrath,  against  the  day  of  wrath  ;  and  revelation  of 
the  righteous  judgment  of  God."     But, 

5.  We  are  not  to  imagiae  that  the  law,  with  its 
curse,  exclusively  constituted  the  Sinai  covenant.  It 
consisted  in  part  of  promises.  Or,  if  this  be  not  ex- 
actly  correct,  it  is  correct  to  say,  that  promises  were 
appended  to  it.  Language  of  the  nature  of  promise 
was  wrought  even  into  the  decalogue.  "  And  shew- 
ing mercy  unto  thousands  of  them  that  love  me,  and 
keep  my  commandments — that  thy  days  may  be  long 
upon  the  land  which  the  Lord  thy  God  giveth  thee." 

The  writer  of  the  Epistle  to  the  Hebrews,  in  the 
8th  chapter,  6th  verse,  says  of  Christ.  "  But  now  hath 
he  obtained  a  more  excellent  ministry,  by  how  much  al- 
so he  is  the  mediator  of  a  better  covenant,  which  was 
established  upon  better  promises.".  This  assertion,  that 
the  promises  of  the  new  covenant  are  better  than  those 
of  the  old,  most  evidently  implies,  that  there  were 
promises  upon  which  the  old  was  established.  It  is 
implied  indeed,  that  the  covenant  and  the  promises  are 
distinguishable,  as  the  foundation  is  distinguishable 
from  the  superstructure.  But  promises  are  insepara- 
bly connected  with  the  one,  no  less  than  with  the  oth- 
er. Accordingly,  if  we  look  into  the  Sinai  covenant, 
we  shall  find,  that  there  w  ere  in  fact,  several  promis- 
es attached  to  it.  Thus,  in  the  beginning  of  the  19th 
chapter  of  Exodus,  where  the  Sinai  covenant  is  intro- 
duced, we  observe  it  written,  "  And  Moses  went  up 
unto  God  :  And  the  Lord  called  unto  him  out  of  the 
mountain,  saying;  thus  shalt  thou  say  unto  the  house 
of  Jacob,  and  tell  the  children  of  Israel.  Ye  have  seen 
what  I  did  unto  the  Egyptians,  and  how  I  bare  you  on 
Eagles  wings,  and  brought  you  even  unto  myself. — 
Now,  therefore,  if  ve  will  obey  mv  voice  indeed,  and 
O 


[  106] 

keep  my  covenant,  then  ye  shall  be  a  peculiar  thasurt 
unto  mc,    above  all  people,  for  all  the  earth  is  mine* 
And  ye  shall  be  unto  me  a  kingdom  of  priests^  an  holy 
nation."     To  this  proposal  the  people  agreed.     Then 
follows  the  promulgation  of  the  law,  which,  according 
to  engagement,  they  were  to  keep.  This  runs  through 
the  19,  20,  21,  22  and  23  chapters*     To  the  law,  thus 
far  communicated,  the  people  consent*  Chapter  tfxiv, 
3  verse.  "  And  Moses  came,  and  told  the  people  all 
the  words  of  the  Lord,  and  all  the  judgments  ;  and  all 
the  people  answered,   with  one   voice,  and  said,  AH 
the  words  which   the  Lord  hath  said  will  we  do." — 
These  words  are  called,  verse  7,   the  book  of  the  cove- 
nant.    This  covenant  was  then  sealed  by  Moses  with 
blood   :  verse  8.      "  And   Moses   took   the   blood 
and  sprinkled  it  on  the   people,  and  said,  Behold  the 
blood  of  the  covenant  which  the  Lord  hath  made  with 
you  concerning  all  these  words."  Then  follow,  through 
the  25,  26,  27,  28,  29,  30  and  31  chapters,  directions 
for  building  the  tabernacle,  and  preparing  its  furniture, 
respecting  the  officiating  priesthood,  their  apparel,  ser- 
vices,  the  offerings,   &c.     The  promulgation  of  the 
law  is  then  interrupted,  and  the  covenant  violated  by 
the  idolatry  at  the  foot  of  the  mountain.     At  the  inter- 
cession of  Moses,  this  breach  of  the  covenant  is  so  far 
pardoned,  that  in  chapter  xxxiv  the  promulgation  of 
the  law  is  resumed.  The  residue  of  this  book  is  taken 
up  in  detailing  how  Moses  and  the  people  executed  the 
directions  they  had  received  from  God;  respecting  the 
tabernacle. 

The  promulgation  of  the  law  is  resumed,  and  con- 
tinued through  the  twentyfive  first  chapters  of  Leviti- 
cus. Then  a  promise  is  introduced ;  chapter  xxvi. 
verse  3,  and  onward.  "  If  ye  will  walk  in  my  statutes, 
and  keep  my  commandments  and  do  them,  I  will  give 
you  rain  in  due  season,  and  the  land  shall  yield  her  in- 
crease, and  the  trees  of  the  field  shall  yield  their  fruit. 
And  your  threshing  shall  reach  unto  the  vintage,  and 
the  vintage  shall  reach  unto  the  sowing  time  ;  and  ye 
shall  eat  your  bread  to  the  full;  arid  dwell  in  your  land 


safely- for  I  will  have  respect  unto  you,  and  make 

you  fruitful,  and  multiply  you,  and  establish  my  cove- 
nant with  you,  and  ye  shall  eat  old  store,  and  bring 
forth  the  old,  because  of  the  new.  And  I  will  set  my 
tabernacle  among  you,  and  my  soul  shall  not  abhor 
you.  And  I  will  walk  among  you,  and  will  be  your 
God>  and  ye  shall  be  my  people.'1''  jj' 

The  giving  of  the  law  proceeds  again  through  the 
last  chapter  of  this  book,  and  though  several  chapters 
of  the  book  of  Numbers.  The  most  material  articles 
of  it  are  recapitulated  by  Moses  through  the  book  of 
Deuteronomy.     Here  also  we  find  promises  repeatedly 

inserted.     See  Chap.  vii.  12 26.     "  Wherefore  it 

shall  come  to  pass,  if  ye  hearken  to  these  judgments, 
and  keep  and  do  them,  that  the  Lord  thy  God  shall 
keep  unto  thee  the  covenant,  and  the  mercy,  which  he 
sware  unto  thy  fathers :  And  he  will  love  thee,  and 
bless  thee,  and  multiply  thee  :  He  will  also  bless  the 
fruit  of  thy  womb,  and  the  fruit  of  thy  land,  thy  corn, 
and  thy  wine,  and  thine  oil,  the  increase  of  thy  kine, 
and  the  flocks  of  thy  sheep,  in  the  land  which  he  sware 
unto  thy  fathers  to  give  thee.  Thou  shalt  be  blessed 
above  all  people  &c."  See  also  chap.  xi.  13,  and  on, 
"  And  it  shall  come  to  pass,  if  ye  shall  hearken  dili- 
gently unto  my  commandments  which  I  command  you 
this  day,  to  love  the  Lord  your  God,  and  to  serve  him 
with  all  your  heart,  and  with  all  your  soul  ;  that  I 
will  give  you  the  rain  of  your  land,  &c."  Another  se- 
ries of  promises  is  found  in  the  15th  chap,  beginning 
at  the  4th  verse.  '*  For  the  Lord  shall  greatly  bless 
thee  in  the  land,  which  the  Lord  thy  God  giveth  thee, 
for  an  inheritance  to  posses  it :  Only  if  thou  carefully 
hearken  unto  the  voice  of  the  Lord  thy  God,  to  observe 
to  do  all  these  commandments  which  I  command  thee 
this  day  :  For  the  Lord  thy  God.  blesseth  thee,  as  he 
hath  promised  thee  ;  and  thou  shalt  lend  unto  many 
Nations,  and  shalt  not  borrow ;  and  thou  shalt  reign 
over  many  nations,  and  they  shall  not  reign  over 
thee."  The  last  series  of  promises  is  found  in  the 
14  first  verses  of  the  28th   chapter,     «'  And  it  shall 


[  108  ] 

come  to  pass,  if  thou  shalf  hearken  diligently  unto  the 
voice  of  the  Lord  thy  God,  to  observe  and  to  do  all 
his  commandments  which  I  command  thee  this  day, 
that  the  Lord  thy  God  will  set  thee  on  high,  above  all 
nations  of  the  eurth  :  And  all  these  blessings  shall 
Come  on  thee,  and  overtake  thee,  if  thou  shah  hearken 
unto  the  voice  of  the  Lord  thy  God.  Blessed  shalt 
thou  be  in  the  city,  unci  blessed  shalt  thou  be  in  the 
field  :  Blessed  shall  be  the  fruit  of  thy  body,  and  the 
fruit  of  thy  ground,  and  the  fruit  of  thy  cattle,  the 
increase  cf  thy  kine,  and  the  flocks  of  thy  sheep. 
Blessed  shall  be  thy  basket  and  thy  store.  Blessed 
shalt  thou  be  when  thou  comest  in,  and  blessed  shalt 
thou  be  w  hen  thou  goest  out. — The  Lord  shall  com- 
mand the  blessing  upon  thee,  in  thy  storehouses,  and 
in  all  that  thou  settest  thine  hand  unto  ;  and  he  shall 
bless  thee  in  the  land  which  the  Lord  thy  God  giveth 
thee.  The  Lord  shall  establish  thee  an  holy  people 
unto  himself,  as  he  hath  sworn  unto  thee,  if  thou  shalt 
keep  the  commandments  of  the  Lord  thy  God  to  walk 
in  his  ways.   &c." 

Thus  we  find,  in  fact,  promises  appended  to  the  Si- 
nai covenant. 

We  are  next  to  enquire  into  the  nature  of  these 
promises.  The  writer  of  the  Epistle  to  the  Heb.  in  a 
passage  which  has  been  quoted,  distinguishes  between 
the  promises  of  this  covenant,  and  those  of  the  new 
covenant,  as  of  a  different  character.  Chapter  viii.  6. 
il  But  now  hath  he  obtained  a  more  excellent  ministry, 
by  how  much  also  he  is  the  mediator  of  a  better  cove- 
nant, which  was  established  upon  better  promises. 
Not  only  is  the  covenant  better ;  but  the  promises 
are  better.  It  is  altogether  a  better  covenant.  The 
law  written  upon  the  heart,  and  precluding  finally  the 
curse,  is  better  than  the  law  promulgated  only,  and 
bringing  along  with  it  the  curse.  The  promises  are 
better.  Wherein  are  the  promises  of  the  one  covenant 
better  than  those  of  the  other  ?  About  this  there  has 
been  much  contrcvci  s)\  Let  us  see  if  the  scriptures 
will  not  guide  us  to  a  decisive  answer* 


[  109  ] 

These  promises  are  evidently  not  better  as  to  their 
origin  ;  for  both  sorts  of  promises  are  from  God.  They 
are  not  better  as  to  the  certainty  of  their  being  fulfil- 
led. For  the  veracity  of  God  is  pledged  as  much  in 
the  promises  of  the  Sinai  covenant,  as  in  those  of  the 
New  covenant. 

They  are  not  better  as  to  the  ultimate  good  in  which 
they  terminate.  For  the  promises  of  the  Sinai  cove- 
nant terminate  in  this.  "  Then  ye  shall  be  a  peculiar 
treasure  unto  me  ;  and  ye  shall  be  unto  me  a  king- 
dom of  priests,  an  holy  nation  ;  and  I  will  walk  among 
you,  and  be  your  God,  and  ye  shall  be  my  people."  But 
the  promises  of  the  new  covenant  terminate  in  nothing; 
nor  could  they  possibly  terminate  in  any  thing  better. 
"  I  will  be  their  God,  and  they  shall  be  my  people,"  is 
expressly  the  blessing  in  which  both  covenants  termin- 
ate. 

The  promises  of  the  Sinai  covenant  involved  life* 
Leviticus  xviii.  5.  "  Ye  shall  therefore  keep  my  stat- 
utes and  judgments  ;  which,  if  a  man  do,  he  shall  live 
in  them;  I  am  the  Lord."  Deuteronomy -xxx.  19. 
"  I  call  heaven  and  earth  to  record  this  day,  that  I  have 
set  before  you  this  day,  life  and  death,  blessing  and 
cursing — therefore  choose  life,  that  both  thou  arid  thy 
seed  may  live."  lb.  xxxii.  47.  "  For  it  is  not  a  vain 
thing  for  you,  because  it  is  your  life.'''' 

The  promises  of  the  new  covenant  involve  the  same 
thing.  John  xiv.  19.   "  Because  I  live, ye  shall  Ihe  also. 

It  is  pretended  by  some,  that  the  life  promised  in  the 
Sinai  covenant,  was  only  the  protraction  of  an  exis- 
tence in  this  world,  under  circumstances  of  outward 
prosperity.  This  idea  is  advanced  merely  to  carry 
out  the  scheme  of  the  carnality  of  the  covenant,  and  to 
make  the  promises  of  it  quadrate  with  the  doctrine,  that 
the  obedience  which  the  law  required  was  external  and 
civil,  without  any  respect  to  a  principle  of  piety  within. 

Not  one  word  of  this  kind  is  found  in  the  covenant. 
And  what  reason  can  there  possibly  be  to  attach  to  the 
promises  of  it  such  an  interpretation  ?  Had  the  term 
life,  a  meaning  in  this  covenant,so  infinitely  below  what 


C  no  3 

It  expresses  in  the  New  covenant,and  generally  through* 
out  the  scripture  ?  Was  this  the  blessing,  with  which 
God  proposed  to  testify  his  peculiar  love  to  his  dutiful 
children,  among  the  posterity  of  his  friend  Abraham  ? 
Were  a  few  years   of  outward  prosperity,  enjoyed  in 
common  with  the  idolaters,  and  profligate  children  of 
this  world,  the  amount  of  the  good  to  which  his  cho* 
sen  people   were  called  ;  and  in  which  that  high,  and 
holy  relation  which  subsisted  between  him  and  them, 
was  to  result  ?     Would   not   God  have  even  been  a- 
shamed  to  be  called  their  God,  without  preparing  for, 
and  proposing  to  them,  a  city  of  another  description  ? 
Does  not  Asaph  tell   us,   that,  in   regard  to  temporal 
prosperity,   the   wicked  had,   in  fact,  often  much  the 
advantage  of  the  righteous  ?.  Psalm  lxxiii.  "  For  I 
was  envious  at  the  foolish,  when  I  saw  the  prosperity 
of  the  wicked  ;  for  there  are  no  bands  in  their  death, 
but  their  strength  is  firm.     They  are  not  in  trouble  as 
other  men,   nor  plagued   as   other  men.    Their  eyes 
stand  out   with  fatness  ;  they  have   more  than  heart 
could  wish."     All   desirable,  temporal  good,  was  in-, 
deed  promised  ;  and  it  is  a  very  different  thing  to  en- 
joy temporal  good  under  the  blessing,  from  what  it  is 
to  enjoy  it  under  the  curse  of  God.     But  was  this  ul- 
timately the  good  ?  Was  this  only  the  reward  to  which 
Moses  had  respect,  when  he  chose  rather  to  suffer  af- 
fliction with  the  people  of  God,  than  to  enjoy  the  pleas- 
ures of  sin  for  a  season  ?  Was  this  the  object  on  which 
his  faith,  and  the  faith  of  those  other   illustrious  wor. 
thies  terminated,  whose  names  are  set  down  in  the  elev- 
enth of  Hebrews,  as  declaring  to  the  world,  that  they 
were  pilgrims  and  strangers  on  the  earth  ?  How  sad- 
ly must  the  confidence,  which  these  noble  patterns  of 
piety  placed  in  God,  have  been  disappointed,   when, 
instead  of  living  at  the  fountain  head  of  temporal  pros- 
perity, "  they  were  stoned,  sawn  asunder,  slain  with 
the  sword,  and  wandered  about  in  sheepskins,  and  goat- 
skins,  being  destitute,  afflicted,  tormented  V- 

To  suppose  that   the   continuance  of  a  prosperous 
life  in  this  world  is  the  blessing,  is  to  suppose  that  a 


C  in  3 

short  pilgrimage  of  calamity,  closed  by  a  painful  death* 
is  the  curse.  Then  the  holy  suffered  the  curse  of 
the  covenant  in  common  with  the  unholy  ;  and  the 
former  rather  than  the  latter.  Surely  such  a  carnal  in- 
terpretation of  the  promise  needs  no  farther  refutation. 

If  the  superior  excellence  of  the  promises  of  the 
new  covenant  is  not  to  be  found  in  either  of  these 
things,  it  must  be  looked  for  in  something  else.  And 
there  is  but  one  other  idea  ;  which  is,  beyond  all  doubt, 
the  true  one.  It  is  this,  the  promises  of  this  covenant 
are  absolute  ;  whereas,  those  of  the  Sinai  covenant,  are 
conditional.  Let  the  reader  turn  his  eye  to  the  places 
quoted,  in  which  the  promises  of  the  Sinai  covenant 
are  inserted,  and  he  will  perceive,  that  in  every  place 
they  have  the  conditional  term,  if.  Nothing  was  ab- 
solutely engaged.  Obedience  to  the  law,  was  the  con- 
tingence  upon  which  the  fulfilment  of  the  promises 
was  suspended.  This  obedience  was  not  secured  by 
the  promise.  Therefore  nothing  was  secured  abso- 
lutely. Disobedience  left  the  covenantees  just  where 
the  uncovenanted  world  stands  ;  i.  e.  "without  God, 
without  Christ,  and  without  hope  in  the  world."  But 
it  is  far  othcrways  with  the  New  covenant.  The  prom- 
ises, of  which  this  consists,  are  all  absolute.  "  But 
this  is  the  covenant  which  I  will  make  with  the  house 
of  Israel  after  those  days  saith,  the  Lord,  I  will  put  my 
law  in  their  inward  parts,  and  write  it  in  their  heart, 
and  will  be  their  God,  arid  they  shall  be  n:y  people  ;  and 
they  shall  teach  no  more  every  man  his  neighbor,  and 
every  man  his  brother,  saying,  know  the  Lord,  for  they 
shall  all  know  me,  from  the  least  of  them  unto  the  great- 
est of  tfiem,  saith  the  Lord  ;  for  I  will  forgive  their  m- 
iquity,  and  I  will  remember  their  sin   no  more.'*'' 

Here,  obedience,  and  all  the  spiritual,  and  everlast- 
ing blessings  attendant  upon  it,  are  secured. 

It  is  to  be  observed,   that  though  the  terms  of  the 

promise,  as  it  is  here   laid  down,  respect  the  house  of 

Israel,  and  the  house   of  Judah,  this  is  not  exclusive 

'■  language.     The  effect  promised,  and  produced,  is  the 

experience  ©f  every  one  of  the  saved.     The  blessing 


[112] 

to  be  bestowed,  is  the  righteousness  of  faith,  a  right- 
eousness  without  works.  This  is  forgiveness  of  sin, 
Romans  iv.  6.  "  Even  as  David  describeth  the  bles- 
sedness of  the  man  unto  whom  God  imputeth  right- 
eousness without  works,  saying,  blessed  is  the  man  to 
whom  t/ie  Lord  will  not  impute  sin."  This  blessedness 
does  not  come  upon  the  circumcision  only,  but  upon 
the  uncircumcision  also. 

The  reader  is  probably  now  prepared  to  subscribe 
to  the  idea,  that  the  new  covenant,  and  the  covenant 
which  God  established  with  Abraham,  are  the  same. 
Perhaps  no  farther  evidence  of  this  need  be  adduced. 
But  to  remove  all  doubt,  let  us,  with  the  analysis 
which  has  been  given  of  the  Abrahamic  covenant  in 
our  recollection,  briefly  retrace  the  leading  features  of 
each,  and  see,  if  those  which  apply  to  the  one,  do  not 
apply  to  the  other  also. 

The  promises  of  the  Abrahamic  covenant  respected 
a  natural  and  adoptive  seed.  So  do  the  promises  of 
the  new  covenant.  Members  of  the  house  of  Israel* 
and  the  house  of  Judah,  are  expressly  the  objects. — 
They  are  objects  in  the  proper,  primitive  sense,  as 
such.  And  that  the  same  covenant  extends  to  the 
adopted  Gentiles,  is  evident,  from  the  declaration  of 
Paul,  Ephesians  i.  2 — 6.  "  If  ye  have  heard  of  the 
dispensation  of  the  Grace  of  God,  which  is  given  me 
to  youward  ;  how  that  by  revelation  he  made  known 
unto  me  the  mystery,  which,  in  other  ages  was  not 
made  known  unto  the  sons  of  men,  as  it  is  now  re- 
vealed unto  his  holy  apostles,  and  prophets,  by  the 
Spirit  ;  that  the  Gentiles  should  be  fellow  heirs,  and  of 
the  same  body  ;  and  partakers  of  his  promise  in  Christy 
by  the  Gospel." 

The  promises  of  the  Abrahamic  covenant  were  ab- 
solute, securing  the  holiness  of  those  on  whom  they 
terminated,  and  so,  as  we  have  seen,  are  those  of  the 
new  covenant. 

In  the  former,  sovereignty,  in  determining  the   ob- 
jects of  mercy,  was  expressed  ;  and  so  it  is  in  the  | 
latter. 


[  us] 

The  latter  holds  forth  and  secures  the  righteousness 
of  faith  ;  a  righteousness  without  works  ;  the  non- 
imputation  of  sin  ;  "  for  I  "will  forgive  their  iniquity, 
and  I  will  remember  their  sin  no  more  ;"  so  does  the 
former.  Thfs  was  eminently  the  blessing  which  rested 
upon  Abraham,  by  virtue  of  that  covenant,  which  God 
established  with  him.  For  it  is  expressly  declared  to 
be,  the  righteousness  of  faith, which  was  sealed  to  Abra- 
ham by  circumcision.  Romans  iv.  11.  Here  let  the 
reader  recollect  what  has  been  said  upon  the  righteous- 
ness connected  with  Abraham's  faith  ;  and  especially, 
let  him  carefully  notice,  by  an  inspection  of  the  context, 
that  the  apostle  is  not  speaking  of  the  righteousness  of 
Abraham's  faith,  as  an  exercise;  i.  e.  of  the  moral 
qualities  of  his  faith,  but  of  something,  which,  by  faith, 
he  found. 

The  Abraham ic  covenant  was  the  ministration,  of 
the  Spirit ;  and  so  is  the  new  covenant. 

The  former  brought  the  person,  in  whom  it  took  ef- 
fect, into  that  relation,  that  God  was  actually  his  God ; 
and  so  does  the  latter. 

There  was  no  curse  wrought  into  the  Abrahamic 
covenant  ;  nor  is  there  any  into  the  new  covenant. 

The  former  remains,  or  is  everlasting  ;  and  the  latter 
has  the  character,  that  it  rcmaineth. 

The  former  was  confirmed  of  God  in  Christ ;  and 
so  is  the  latter. 

The  execution  of  the  one,  is  also  the  execution  of 
the  other.* 

We  conclude  therefore,  with  certainty,  that,  agree- 
bly  to  all  that  has  been  said  upon  the  Abrahamic  cove- 
nant, that  and  this  arc  the  same.  The  promises,  ob- 
jects, and  Mediator  of  the  covenant  are  the  same  ;  and 
the  covenant,  as  it  takes  effect,  is  the  same.  The  A- 
brahamic  covenant  was  then  transmitted,  and  executed, 
through  successive  generations  of  the  Isrealitish  peo- 
ple, till  the  Messiah.     And  as   certain  as  it  was,  it  is 

*  ••  I  am  apprehensive,  that  if  the  matter  should  be  accurately  examined,  ic 
would  be  found,  that  the  Abrahamic  covenant  of  circumcision,  and  the  Sinai 
covenant,  are  not  so  very  distinct  as  Pcedobaptists  seem  to  suppose."  An- 
drews'* Vindication,  pa^e  34.     Tb"  reader  will  judge. 

P 


C  "*  ] 

still  in  operation,  and  is  yet  to  have  a  more  extended 
effect,  with  respect  both  to  the  house  of  Israel,  and 
the  Gentiles,  than  has  hitherto  been  experienced.*— 
The  Sinai  covenant,  different  in  all  the  particulars  which 
have  been  mentioned,  was  superinduced  upon  the 
covenant  which  God  established  with  Abraham  ;  or, 
as  the  apostle  expresses  it,  added.  "  Wherefore  then," 
he  asks,  Golatians  iii.  19,  "  serveth  the  law  ?"  And 
answers,  "  It ,  was  added  because  of  trangressions, 
till  the  seed  should  come,  to  whom  the  promises  were 
made." — Till  the  seed  should  come.  This  manner  of 
expression  proves,  that  the  Sinai  covenant  was  to  con- 
tinue only  till  the  coming  of  the  seed,  the  Messiah  ; 
and  then  we  know  it  was  abolished.  Hebrews  viii.  13. 
"  In  that  he  saith  a  new  covenant,  he  hath  made  the 
first  old.  Now,  that  which  decayeth,  and  waxeth  old, 
is  ready  to  vanish  away." 

That  which  is  added,  may  be  removed  at  pleasure* 
and  leave  that  to  which  it  is  added,  as  it  was,  before  the 
addition  was  made.  Hence,  the  apostle  observes, 
Gal.  iii.  17.  "And  this  I  say,  that  the  covenant  which 
was  confirmed  before  of  God  in  Christ,  the  laiv^  which 
was  430  years  after,  cannot  disannul,  that  it  should 
make  the  promise  of  none  effect."  The  Sinai  cov- 
enant was  like  the  first  tabernacle,  to  which  it  is 
compared,  Hebrews  ix.  2.  This  was  distinguished 
from  the  holiest  of  all.  In  the  latter,  was  the  mercy 
seat ;  not  in  the  former.  This  "  was  a  figure  for  the 
time  then  present ;  in  which  were  offered  both  gifts,  and 
sacrifices,  that  could  not  make  him  that  did  the  ser- 
vice perfect,  as  pertaining  to  the  conscience. 


*  "  Though  the  covenant  is  called  a  new  and  second  covenant,  yet  only  wi 
respect  to  the  former  administration  of  it  under  the  legal  dispensation  ;  and 
both  administrations  of  it,  under  the  law,  and  under  the  Gospel,  are  only  so 
many  exhibitions  and  manifestations  of  the  covenant,  under  different  forms, 
which  was  made  in  eternity."     Gill's  Reply  to  Clark,  page  1 1. 

The  reason  here  given  why  the  covenant  is  callod  a  new  one,  is  not  the  true 
reason  ;  for  it  is  called  new  in  contrast  to  the  Sinai  covenant.  It  might  be  new 
in  this  sense,  and  yet  old  as  to  its  date  in  itself  considered  ;  and  there  is  full 
demonstration  that  it  is  old  as  eternity.  This  excepted,  the  passage  accord*  en- 
tirely with  our  statement. 


ith 


[  US] 

From  what  has  been  said,  it  appears,  that  though 
the  Sinai  covenant  was  law,  and  this  law  was  sanc- 
tioned by  the  curse  ;  and  thougli  many  of  the  reason- 
ings of  Paul,  appear  to  have  respect  to  it,  in  that  light 
merely,  it  was  not  altogether  legal,  nor  in  any  respect 
hostile  to  grace  ;  but,  in  coincidence  with  it,  and  op- 
erating in  aid  to  it.  Therefore,  it  was  not  the  cove- 
nant of  works.  Such  it  is  often  very  erroneously  rep- 
resented to  be.*  Quite  different  is  the  account  which 
Paul  gives  of  it.  Gal.  iii.  21 — 24.  "  Is  the  law  then  a- 
gainst  the  promises  of  God  ?  God  forbid.— Wherefore, 
the  law  was  our  schoolmaster  to  bring  us  unto  Christ, 
that  we  might  be  justified  by  faith."  To  the  law,  as 
the  basis  of  the  covenant  of  Sinai,  were  appended  prom- 
ises, altogether  of  a  gracious  nature.  It  is  an  act  of 
great  condescension  and  grace,  for  the  holy  God,  to 
make  promises,  though  they  are  but  conditional,  to 
guilty  creatures  ;  especially  when  the  promises  em- 
brace the  highest  possible  good,  and  the  condition, is  that 
obedience,  which  is  obligatory,  in  itself,  and  prior  to 
the  annunciation  of  promise,  f  In  its  natural  tendency, 
the  Sinai  covenant  operated  in  aid  to  the  Abrahamic 
covenant.  To  use  the  figure  of  the  apostle,  it  was  a 
schoolmaster,  to  lead  those,  to  whom  it  was  administer- 
ed, to  Christ,  who  was  the  great  confirmer  of  that  cov- 
enant.    The  promises  of  it  were  founded  in  Christ's 

*  "  On  the  other  hand  that  covenant  which  requires  obedience,  and  promises 
blessings  conditionally,  is  the  covenannt  of  works."  Andrews's  Vmdi.aiion 
page  37.  "  The  truth  is,  that  the  Sinai  Covenant,  which  was  confessedly  the 
constitution  of  the  Jewish  Church,  was,  in  the  nature  of  it,  a  covenant  of 
works."      lb.  page  69. 

+   By  condition,  here,  as  it  respects  the  Sina:  covenant,  is  meant  no  moie  than 
what  the  apostle  means,  when    he   says,    Hebrews  iii.  14.     "  For    we  are  made 
partakers  of  Christ,  if  we  hold  the  beginning  of   our  confidence  stedfast  unto  t'lc 
end."  The  legal  Jews  treated  the  Sinai  covenant  as  conditional  in  a  very  diffi  •- 
rnt  sense.     They    treated    it  in  a   manner    which  entirely  excluded  grace.     Bi.i 
condition,  as  suggested  by  the  apostle  in  this    passage,  is  perfectly  evangelic.      It 
applies  to  grace,  as  truly  as   to  law.      "  Behold,  I  stand  at  the  door  and  knock, 
//any  man  hear  my  voice,  and  open  the  door,    I  will  come  in  m  him,  and 
sup  with  him,    and    he    with    me."  Revelations  iii.  20.      Faitn    involves  thi 
scription  of  the  law  upon  the  heart.     Christ  is  the   end  of  the  law  ;  and  L' 
hath   Christ  nalh  life.     He    who    belr.-veth    snail    be  saved  ;   he  w\io  believeth 
not  shall  be  damned.      Jews  and  Gentiles   must  be   obedient   to    law,    or  they 
cannot  be  saved.     The  law,  though,  not  the  principle  of   life,  is  still  the  narrow 
way.     It  is  as  much  so  to  thcGentiics,   as  it  ever  was  to  the  Jews.     Faith-does 
not  make  void  ike  law  ;  yea,  ite.tablishes  the  law. 


[  116] 

intervention  ;  and  grew  out  of  that  one  eternal  covenant, 
which  all  that  is  done  for  the  salvation  of  the  Church, 
in  this   world,   does  but   execute.     The  priesthood, 
sacrifices,  and  ablutions,  which  this  covenant  ordained, 
were  all  typical  of  Christ,  or  referred  to  him.  Hence, 
we  are   told,   Hebrews  iv.    2,  that   the  Gospel   was 
preached  unto  them,  as  well  as  unto  us.     And  hence, 
Moses,  with  evident  design  to  preclude  the  idea,  that 
the  blessing  was   to  be  expected  upon   a  mere  legal 
principle,  expressly  told  the  people,  Deuteronomy  ix. 
4  :   "  Speak  not  in  thine  heart,  after  that  the  Lord  thy 
God  hath  cast  them   out  before   thee,  saying,  For  my 
righteousness,  the   Lord  hath  brought  me  to  possess 
this  land;  but  for  the  wickedness  of  these  nations,  doth 
the  Lord  drive  the'm  out  from  before  thee.     Not  for 
thy  righteousness,  or  for  the  uprightness  of  thine  heart, 
dost  thou  go  to  possess  this  land  ;  but  for  the  wicked- 
ness of  these   nations,  doth   the  Lord  thy  God  drive 
them  out  from  before  thee  ;  and  that  he  may  perform 
the  word,  which  he  sware  unto  thy  fathers,  Abraham, 
Isaac,  and  Jacob."     The  blessing  proposed  in  the  Si- 
nai covenant,  if  conferred  at  all,  was  to  be  conferred  en- 
tirely by  grace,   and   in  fulfilment   of  the  Abrahamic 
covenant.     The  Sinai  covenant,  therefore,  was  very  far 
from  being  the  original  covenant  of  works.     The  cov- 
enant of  works  was  wholly  done  away  by  the  apostacy 
of  the  progenitors  of  our  race.     It  could  never  be  over- 
turcd  afterwards,  as  a   foundation  of  hope,  among  any 
of  their  guilty  descendants  ;  no,  not  upon  the  suppo- 
sition of  their  repentance.     The   covenant  of  works 
supposes  those  to  whom  it  is  proposed,  to  be  innocent. 
The  covenant  of  Sinai  supposes  that  the  objects  of  it 
are  guilty.     The  covenant  of  works  makes  no  provi- 
sion for  pardon.     The  covenant  of  Sinai  does.     The 
covenant  of  works  makes  sinless  obedience  thecondi- 
tion  of  the   blessing.     The   covenant  of  Sinai   made 
provision  for  the  forgiveness  of  sins,  not  yet  commit- 
ted ;  therefore  the  blessings  of  it  were  suspended  upon 
obedience  short  of   that    which   is   absolutely  sinless. 
Those  who  failed  of  entering  the  promised  land,  did  not 


[117] 

fail  because  they  had  not  strictly  obeyed  the  covenant  of 
works  ;  but  because  of  unbelief.  And  those  who  en- 
tered, entered  not  on  the  ground,  that  they  had  been 
perfectly  obedient  to  the  covenant  of  v.  orks,  but  because 
they  were  subjects  of  faith,  as  a  character.  Faith,  in  the 
Gospel  sense,  had  nothing  to  do  with  the  obedience 
which  belonged  to  the  covenant  of  works  :  But  faith 
is  the  principle  of  that  obedience  which  is  required  in 
the  Sinai  covenant.  Compare  Deuteronomy  xxx.  11, 
12,  13,  14,  with  Romans  x.  6,  and  on.  The  difficulty 
with  the  law,  was,  that  it  did  not  secure  this  obedience. 
Faith  in  Christ  docs.  Faith  is  always  of  a  truly  obe- 
dient nature.  Moses  is  expressly  mentioned  by  the 
writer  to  the  Hebrews,  as  an  eminent  subject  of  faith  ; 
and  his  faith  certainly  involved  obedience  to  the  Sinai 
law.  If  he  had  not  been  obedient  to  that  law,  he  would 
have  been  an  object  of  the  curse.  Faith  is  mentioned 
by  our  Savior  himself  as  among  the  weightier  mat 
of  the  law  ;  Matthew  xxiii.  23.  "  Wo  unto  you 
Scribes,  and  Pharisees,  hypocrites  ;  for  ye  pay  tithe 
of  mint,  and  anise,  and  cummin,  and  have  omitted  the 
weightier  matters  of  the  law,  judgment,  mercy  and 
faith."  The  Sinai  covenant  then  was  very  far  from 
being  a  covenant  of  works,  or  a  covenant  with  which 
faith,  in  the  evangelical  sense  of  that  term,  was  not  con- 
cerned. 

It  is  indeed  infinitely  derogatory  to  the  supreme 
Ruler  of  the  universe,  to  insinuate,  that  he  addressed  a 
covenant  to  his  people,  which  made  perfect  personal 
obedience, the  meritorious  ground  of  hope,  and  that  ex- 
clusively ;  when  their  known  disobedience  had  exclud- 
ed the  possibility  of  such  a  hope.  This  would  have 
had  a  direct  tendency  to  lead  them  into  the  most  fatal 
delusion. 

Nor  was  the  Sinai  covenant  a  civil  compact  ;  making 
God  and  the  people,  parties  ;  He  as  their  political  sov- 
ereign, and  they  ashis  subjects.  It  had  not  in  it  a  ves- 
tige of  any  thing  of  this  kind.  It  was  simply  a  relig- 
ious institution,  and  designed  for  no  purposes  but  such 
as  were  purely  religious. 


[118] 

Here  we  advance  a  negative  against  laboured  theo- 
ries, 3tnd  high  authorities ;  even  among  those,  who  are. 
not  driven  to  any  exigence,  for  the  support  of  a  sectari- 
an hypothesis.  ■  It  is  therefore  necessary,  before  wc 
close  our  examination  of  the  Sinai  covenant,  to  look 
into  this  matter  with  particular  attention.  Modesty,  it 
is  presumed,  does  not  forbid  it. 

By  civil,  in  this  connexion,  is  to  be  understood, 
that  which  merely  appertains  to  objects  of  our  present 
temporal  life ;  and  which  has  no  foundation  in  religion, 
or  respect  to  it.  The  term  civil  has  a  Latin  deriva- 
tion. Chi*,  denoted  a  subject  of  the  Roman  govern- 
ment. Chilis,  qualified  persons,  actions,  or  things, 
which  respected  that  government  merely.  But  no 
one  will  pretend,  that  the  Roman  government  was 
founded  upon,  or  acted  in  aid  to  religion.  A  temporal 
sovereign,  as  such,  is  designated  for  purposes  merely 
temporal.  Temporal  governments,  instead  of  being 
promotive  of  religion,  have  almost  universally  been 
the  scourges  of  it.  No  doubt  a  civil  magistrate  may 
be  a  religious  man,  and  perform  the  duties  of  his  office 
religiously.  And  civil  government  may  be  subservi- 
ent to  religion  ;  as  we  know  all  opposition  to  God  in- 
directly is.  But  a  mere  civil  interest,  is  very  far  in- 
deed, from  being  a  religious  interest.  Generally,  if 
not  universally,  they  are  opposing  interests.  Suppose 
the  whole  world  to  this  moment  had  been  as  perfectly 
subject  to  God's  government,  as  the  holy  angels  are ; 
and  suppose,  that  500  persons  were  to  go  off,  and  form 
to  themselves  a  government  of  another  kind,  which 
should  have  no  respect  to  the  government  under  which 
they  had  hitherto  lived  ;  and  in  which,  God,  and  his  au- 
thority, should  be  disowned.  Would  not  this  govern- 
ment be  founded  in  apostacy  and  atheism  ?  Allow  that 
these  persons  live,  under  this  new  government,  in  tol- 
erable order,  without  however  the  least  affectionate  ac- 
knowledgement of  God,  Would  they  not  still  live  in 
complete  practical  atheism?  "  Render,"  said  our  Sa- 
viour "  unto  Caesar,  the  things  which  are  Caesar's  ;  and 
unto  God,  the  things  which  arc  God's."  Their  pre- 
tentions are  entirely  distinct. 


[  119  3 

That  several  institutions  of  the  Sinai  covenant  had 
respect  to  actions,  and  things,  which  ordinarily  come 
under  the  description  of  civil,  such  as  judgment  upon 
trespass,  the  partition  of  property,  the  fulfilment  of  con- 
tracts, &.c.  is  not  to  be  disputed.  But  it  will  not  fol- 
low, that  these  were  civil  institutions,  in  a  sense  distinct 
from  religious.  Nor  is  there  any  propriety  in  apply- 
ing the  term  civil  to  them.  This  is  not  a  term  which 
the  scripture  has  appropriated,  as  descriptive  of  any  of 
its  institutions  or  duties.  We  may  as  well  say,  that 
Arbitrators  and  Deacons,  of  the  primitive  Christian 
Church,  were  civil  officers,  as  to  say,  that  the  judges  in 
Israel  were  such.  We  may  as  well  say,  that  the  char- 
itable provision,  which  was  made  by  the  Christian 
Church,  for  its  poor,  or  its  ministers,  was  a  civil  estab- 
lishment ;  as  to  say,  that  the  payment  of  tythes,  and 
the  offerings  of  the  tabernacle,  were  a  tax  upon  the  sub- 
ject, to  support  the  authority  of  God,  as  a  temporal 
sovereign. 

If  an  economy,  which,  in  a  subordinate  view,  partly 
respects  secular  objects,  be  on  that  account  civil ;  the 
Christian  Church  is  certainly  a  civil  insitution.  If, 
for  this  reason,  the  Hebrew  Communitv  was  a  The- 
ocracy  ;  the  Christian  Church  is  undoubtedly  a  Theoc- 
racy. Were  this  all  tfcat  is  intended  by  representing 
the  Sinai  covenant,  as"  in  whole,  or  in  part,  a  civil  in- 
stitution, there  would  be  no  dispute  ;  for  every  man 
must  be  left  at  liberty  to  use  his  own  words.  The 
business  of  the  Author,  in  this  case,  would  be  merely 
with  the  critic.  But  the  use  of  terms  and  the  repre- 
sentations given,  in  those  treatises,  to  which  we  have 
respect,  are  such,asto  make  the  Sinai  Covenant, in  whole, 
or  in  part,  a  mere  civil  institution,  in  a  sense  opposite  to 
religion.  Obedience  was  required,  say  these  treatises 
and  accepted,  which  had  not  its  foundation  in  real  piety. 

The  Hebrew  Community  (say  they)  was  a  Common, 
wealth.  God  placed  himself  at  the  head  of  it,  as  its  king. 
The  priesthood  formed  his  court.  The  tabernacle  was 
his  palace.  The  tithes,  offerings,  and  expiations,  were 
his  revenue.    He  made  war  and  peace,  like  other  mon- 


[   120] 

arclis  of  the  earth.  And  he  subjected  the  disorderly 
to  corporal  punishments,  and  temporal  death,  exactly 
in  a  manner,  and  on  principles,  resembling  the  penal 
codes,  of  civil  governments  generally.  Thus  the  late 
Dr.  JohnErskine,  in  his  Dissertation,  upon  the  Nature 
of  the  Sinai  Covenant,  tells  us,  Theolog.  Dissertations, 
page  1.  u  To  Israel  pertained  the  covenants,  not  the 
covenant  of  grace  only,  but  another  covenant,  express- 
ly distinguished  from  it  (he  means  the  Sinai  Covenant) 
in  virtue  of  which,  many,  destitute  of  inward  piety,  and 
no  way  interested  in  the  covenant  of  grace,  yet  had  a 
just  title  to  another  kind  of  covenant  blessings."  By 
this  covenant?  he  says,  page  3,  "  God,  as  monarch  of 
the  Jewish  Nation,  promised  them  a  long,  and  prosper- 
ous possession  of  Canaan,  on  condition  of  their  exter- 
nal obedience,  to  a  variety  of  laws,  precepts,  and  judg- 
ments." He  says,  same  page,  "  Obedience  to  these 
laws  was  never  designed  to  entitle  to  heavenly  and 
spiritual  blessings."  In  page  4,  he  says,  "  It  is  how- 
ever necessary  to  observe,  that  God  entered  into  that 
covenant,  under  the  character  of  king  of  Israel.  He  is 
termed  so  in  scripture  ;  and  he  acted  as  such,  disposed 
of  offices,  made  war  and  peace,  exacted  tribute,  enact- 
ed laws,  punished  with  death,  such  of  that  people  as 
refused  him  allegiance,  and  defended  his  subjects  from 
their  enemies."  Page  5.  "There  (in  the  Sinai  covenant) 
he  appeared  chiefly  as  a  temporal  Prince,  and  therefore 
gave  laws, intended  rather  to  direct  the  outward  conduct, 
than  to  regulate  the  heart."  Hence  he  is  constrained 
to  say,  page  6.  "  The  fidelity  and  allegiance  of  the 
the  Jews  was  secured,  not  by  bestowing  the  influences 
of  the  Holy  Spirit,  necessary  to  produce  faith  and  love  ; 
but  barely  by  external  displays  of  majesty,  and  great- 
ness, calculated  to  promote  a  slavish  subjection,  rath- 
er than  a  cheerful  filial  obedience."  This  theory  leads 
him  to  the  following  mean  idea  of  the  Israelites,  even 
when  obedient  to  the  Sinai  law.  "  A  fit  emblem  of 
the  Sinai  covenant,  in  which  the  Jews  were  hired,  by 
the  prosperous  possession  of  the  land  of  Canaan,  to  per- 
form a  variety  of  slavish,  burdensome  services ;  if  they 


C  121  3 

&d  the  work  they  were  only  to  expect  the  wages."-— 
Page  24.  "  Neither  the  law  of  nature,  nor  the  cove-^ 
nant  of  grace,  but  the  Sinai  covenant  alone,  placed  men 
in  the  relation  of  mercenary  slaves." 

Mr.  Locke  had  given  an  account  of  the  community 
of  Israel,  in  his  Letters  on  Toleration,  which  nearly 
corresponds  with  this.  "  As  to  the  case  (says  he)  of 
the  Israelites  in  the  Jewish  commonwealth  ;  who,  be- 
ing initiated  into  the  Mosaical  rites,  and  made  citizens 
of  the  commonwealth^  did  afterwards  apostatize  from 
the  worship  of  the  God  of  Israel  ;  these  were  proceed- 
ed against  as  rebels  and  traitors,  guilty  of  no  less  than, 
high  treason.  For  the  commonwealth  of  the  Jews, 
different  in  that  from  all  others,  was  an  absolute  T/ie- 
ocracy.  Nor  was  there,  nor  could  there  be,  any  dif- 
ference between  the  Commonwealth  and  the  Church. 
The  laws  established  there,  concerning  the  worship  of 
the  one  invisible  Deity,  were  the  civil  laws  of  that 
people,  and  a  part  of  their  political  government,  in, 
which  God  himself  was  the  Legislator.*"  Here  we 
have  the  Church  of  Israel  fairly  transformed  into  a 
mere  civil  Commonwealth. 

Dr.  Gill  attempts  to  rid  himself  of  the  argument? 
drawn  from  the  fact,  of  the  membership  of  infants,  in. 
the  Israelitish  Church,  by  ihe  same  pretence.  "  The 
covenant  of  Horeb,  was  indeed  a  national  covenant, 
and  took  in  all,  children,  and  grown  persons ;  and 
which  was  no  other  than  a  civil  contract,  and  not  a  cov- 
enant of  grace,  between  God  and  the  people  of  Israel, 
he  as  king,  they  as  subjects  ;  he  promising  to  be  their 
Protector  and  Defender ;  and  they  to  be  his  faithful 
subjects,  and  to  obey  his  laws."f  Lowman,  Witsius, 
Warburton,  and  several  other  modern  writers,  of  great 
reputation,  have  given  a  similar  view  of  this  society. 
These  quotations  however,  must  serve  as  a  specimen 
of  the  general  theory. 

*  Bishop  Warburton  says,  Mr.  Locke  was  the  first  man  who  fell  upon  this  in- 
vention.     It  is  certainly  a  pity  he  was  not  the  last. 

+  Gill's  Reply  to  Clark,  page  37.  The  Doctor  did  not  consider  that  infants 
Were  included  in  this  society,  long  before  ike  covenant  of  Skiai  was  iuv.io- 
ittccd. 

Q 


[  122] 

That  there  is  some  resemblance  between  the  institu- 
tions of  the  Sinai  covenant,  and  those  of  ordinary  civil 
governments,  though  this  resemblance  is  certainly  re- 
mote, will  not  be  denied  ;  and  whether  some  things 
might  not  have  been  ordained,  out  of  respect  to  the 
existing  institutions  of  those  governments,  we  shall 
not  pretend  to  say.  But  one  would  think,  the  simple 
consideration  of  the  moral  nature  and  end  of  mere  civil 
establishments,  quite  sufficient  to  prove,  that  a  system 
of  duty  proceeding  from  God,  could  not  come  under 
this  description. 

To  prepare  the  way  for  the  refutation  of  this  thcoiy, 
it  may  be  proper  to  make  two  or  three  preliminary  re- 
marks. 

1.  We  are  not  to  judge  of  the  nature  of  the  Sinai 
covenant,  by  what  was,  in  fact,  the  character  of  the 
people,  under  the  first  institution  of  the  covenant,  or 
at  any  period  afterwards,  till  it  was  abolished  ;  any 
more  than  we  are  to  judge  of  the  Gospel  from  the  ac- 
tual character  of  its  professors.  A  million  of  hypo- 
crites will  not  prove,  that  the  institution  was  calcu- 
lated to  promote  hypocrisy,  or  to  make  it  an  accepta- 
ble service  when  exhibited.  Let  it  be  remarked  again, 

2.  That  the  institutions  upon  which  a  society  is 
founded, cannot  be  judged  of  by  any  new  modifications, 
which  that  society  may,  in  subsequent  periods, assume. 
These  modifications  may  arise  out  of  incidental  caus- 
es, and  be  an  abuse  of  the  institution.  A  regal  gov- 
ernment was  introduced  into  the  community  of  Israel ; 
but  this  was  a  departure  from  the  institution  ;  not  a 
character  of  it. 

3.  It  has  been  already  proved,  that  the  covenant  of 
circumcision  was  the  constitutional  basis  of  the  com- 
munity of  Israel  ;  that  the  principle  of  this  covenant 
was  a  spiritual  obedience  to  God,  as  God ;  that  its 
promises  were  absolute  ;  and  embraced  that  good,  and 
that  only,  which  grace  secures  to  the  saved  ;  and  that 
the  relation  which  it  formed  between  God,  and  its 
subjects,  was  spiritual,  and  indissolvable.  If  then,  it 
could  be  proved,   that   the  institutions  of  the   Sinai 


C  123  ] 

covenant,  its  relations,  duties,  rewards,  and  penalties, 
were,  in  part,or  altogether,  civil ;  this  would  do  nothing 
towards  proving  the  discontinuance,  or  transformation 
of  the  Society,  which   was  founded  in  the  Abrahamic 
covenant,  and  which   consisted  of  the  seed.     For  then 
these  institutions,   and   the  society   formed  by  them, 
would  be  merely  superinduced  and  adventitious  ;  like 
the   putting   on   of  an  exterior  garment,  which  nei- 
ther destroys,  nor  alters  the  wearer.     When  these  in- 
stitutions arc  withdrawn,  as   it  is   conceded  the  Sinai 
covenant  was,  at  the  coming   of  Christ  ;  the  original 
society  will  be  left  just  what  it  was  before  this  super- 
induction  was  made.     But  there  is  an  offensive  incon- 
gruity in  this,  imperium  super  imperium,  this  double 
sort  of  society ;  especially  when  the  Pentateuch,  and 
the  following  history  present  one  society  only,  and  that 
of  the  simplest  construction. 

No  doubt  this  theory  is  the  product  of  human  in- 
genuity ;  and  not  a  work  of  the  wise  and  immutable 
Builder  of  the  Universe.  Let  us  see  if  this  cannot  be 
evinced. 

It  has  been  proved,  that  the  promises  of  the  Sinai 
covenant  terminate  in  the  same  good,  in  which  the 
promises  of  the  Abrahamic  covenant  terminate.  It  has 
also  been  proved,  that  the  curse  of  the  Sinai  covenant, 
terminates  in  evil,  entirely  distinguishable  from  the 
dissolution  of  the  body,  and  beyond  any  thing  expe- 
rienced in  this  life.  This  must  be  the  punishment 
which  the  scriptures  generally  denounce  against  final 
impenitents.  If  then,  it  can  be  made  to  appear,  that 
the  law,  which  constitutes  the  radical  principle  of  this 
covenant,  required  inward  piety,  and  accepted  of  noth- 
ing, as  obedience,  which  did  not  result  from  upright- 
ness of  heart ;  it  will  undeniably  follow,  that  the  Sinai 
covenant  was  purely  a  religious,  and  not  at  all  a  civil, 
or  mere  temporal  institution.-  It  will  follow  also,  that 
if  the  Hebrew  community  was,  in  whole,  or  in  part, 
irreligious,  hypocritical,  or  carnal,  it  was  because  they 
were  disobedient  to  the  covenant,  and  not  because 
they  followed  its  directions. 


[  124] 

Now  it  is  most  evident,  that  the  Sinai  law  required 
inward  piety.  For  thus  its  fundamental  precepts  run. 
Deuteronomy  vi.  4,  and  on.  "  Hear,  O  Israel,  the 
Lord  our  God  is  one  Lord  ;  and  thou  shalt  love  the 
the  Lord  thy  God,  with  all  thine  heart,  and  with  all 
thy  soul,  and  with  all  thy  might.  And  these  words 
which  I  command  thee  this  day,  shall  be  in  thy  heart. 
And  thou  shalt  teach  them  diligently  unto  thy  children, 
and  shalt  talk  of  them  when  thou  sittest  in  thy  house, 
and  when  thou  walkest  by  the  way,  and  when  thou  licst 
down,  and  when  thou  risest  up."  13th  verse.  "  Thou 
shalt  fear  the  Lord  thy  God,  and  serve  him,  and  shalt 
swear  by  his  name."  lb.  x.  16.  "  Circumcise  therefore 
the  foreskin  of  your  heart, ?iUo\  be  no  more  stiff  necked." 
12th  verse.  "  And  now,  O  Israel,  what  doth  the  Lord 
thy  God  require  of  thee,  but  to  fear  the  Lord  thy  God, 
to  walk  in  his  ways,  and  to  love  him,  and  to  serve  the 
Lord  thy  God,with  all  thy  heartland  with  all  thy  soul  ?" 
lb.  xii.  12.  "  And  thou  shalt  rejoice  before  the  Lord  thy 
God."  lb.  xi.  13.  "And  it  shall  come  to  pass,  if  ye  shall 
hearken  diligently  unto  my  commandments,  which  I 
command  you  this  day,  to  love  the  Lord  your  God, -and  to 
serve  him,  with  all  your  heart,  and  with  all  your 
soul ;  that  I  will  give  &c."  Here  all  the  laws  of 
the  Sinai  covenant  are  explained,  as  comprised  in  lov- 
ing God  as  a  portion,  and  serving  him  ivith  all  the 
heart,  and  with  all  the  soul.  Surely  then,  piety,  and 
nothing,else,  was  obedience  to  these  laws.  According 
to  this  view  of  the  law,  the  people  were  told,  that  hatred 
of  God  would  bring  on  them  his  severest  displeasure. 
Deuteronomy  vii.  9,  and  10.  "  Know,  therefore,  that 
the  Lord  thy  God,  he  is  God,  the  faithful  God  ;  which 
keepeth  covenant  and  mercy  with  them  that  love  him , 
and  keep  his  commandments,  to  a  thousand  generations. 
And  repayeth  them  that  hate  him  to  their  face,  to  de- 
stroy them  ;  he  will  not  "be  slack  to  him  that  hateth 
him  ;  he  will  repay  him  to  his  face.''  In  conformity  to 
this  view  of  the  law,  they  are  also  told,  lb.  iv.  19. — 
"  But  if  from  thence,  (a  state  of  captivity)  thou  shalt 
seek  the  Lord  thy  God,  thou  shalt  find  him  ;  if  shou 


[125  ] 

seek  him  with  all  thy  heart,  and  with  all  thy  soul." — 
These  passages  prove,  that  love  was  required,  as  the 
principle  of  obedience,  to  every  part  of  the  law.  He 
who  hated  God,  was,  let  him  do  externally  what  he 
mi,<ht,  in  the  eye  of  the  law,  an  object  of  wrath.  He 
was  so  altogether,  and  was  to  be  exterminated  with- 
out mercy,  accordingly.  This  is  exactly  agreeable  to 
the  account  which  the  apostle  Paul  gives  us  of  the  re- 
al Jew.  Romans  ii.  28,  29.  "For  he  is  not  a  Jew, 
who  is  one  outwardly  ;  neither  is  that  circumcision, 
which  is  outward  in  the  flesh  ;  but  he  is  a  Jew  which 
is  one  inwardly  ;  and'eircumcision  is  that  of  the  hearty 
in  the  spirit  ;  not  in  the  letter  ;  whose  praise  is  not  of 
men,  but  of  God."  The  Jew  is  one  who  is  morally  con- 
formed to  the  law. 

The  people  of  Israel,  therefore,  when  they  agreed  to 
keep  the  law,  saying,  "  All  that  the  Lord  hath  said 
will  we  do  and  be  obedient,"  made  a  strictly  religious 
profession,  and  engaged  to  comply  with  every  precept 
of  the  law  piously.  It  was  upon  this  principle  ;  it 
could  have  been  on  no  other,  that  God  said,  he  hada- 
vouched  them  to  be  his  people  ;  and  called  them  "a 
holy  nation,  a  kingdom  of  priests."*  Farther  argu- 
ments to  prove  that  the  Sinai  Covenant,  and  the  Socie- 

*  The  astonishing  propensity  of  many  divines,  (it  seems  to  prevail  moil  a- 
mong  thofe  who  are  ot"  the  greatest  literary  eminence)  to  reduce  the  Mosaic  sys- 
tem to  an  accordance  with  worldly  establishments,  may  be  seen  in  the  following 
quotation  from  the  fourth  Vol.  of  Warburton's  Divine  Legation,  page  14.  "  It 
•will  be  necessary  then  to  observe,  that  God,  in  his  infinite  wisdom,  was  pleafed 
to  stand  in  two  arbitrary  relations  towards  the  Jewifh  people,  besides  that  naU 
ural  one,  in  which  he  stood  towards  them  and  the  rest  of  mankind  in  common. 
The  first  was  that  of  a  tutelary  Deity,  gentilitial  and  local  ;  the  God  of  Abraham, 
Isaac  and  Jacob,  who  was  to  bring  their  posterity  into  the  land  of  Canarn,  and 
to  protect  them  there  as  his  peculiar  people.  The  lecend  was  that  of  supreme 
■mipjlrate  and  lawgiver.  And  in  both  these  relations  he  was  pleased  to  refer  it  to 
the  people's  choice,  whether  or  no  they  would  receive  him  lor  their  God  and 
King.  For  a  tutelary  Deity  was  lupposed  by  the  ancients  to  be  as  much  a  mat- 
ter of  election  as  the  civil  magistrate."  Thus  it  is  necessary  to  go  abroad,  not 
only  to  the  civil  establishments  of  the  world  ;  but  to  the  exttavagances  of  its  i- 
dolatry,  to  explain  an  insitution  of  Jehovah,  designed  expressly  to  form  a  king- 
dom which  is  not  of  this  world  ;  but  in  its  origin,  principle,  and  end,  entirely 
the  opposite  of  every  civil  and  idolatrous  association.  This  expedient,  ton  Con- 
ine philofophy  and  Christianity,  is  a  covered  kind  of  Deism  ;  which,  while  it 
professes  to  defend  the  authority  of  the  Holy  Scriptures,  Ipreads  over  them  ob- 
scurity and  doubt.  When  will  the  Church  be  complcatly  rescued  out  of  the 
hands  of  pretended  friends,  who  are  enemies  in  disguise,  and  stand  forth,  in  that 
simplicity  of  holiness,  which  is  her  characteristic  beauty  ' 


C  12G3 


ty  it  contemplated  to  form,  were  purely  religious,  as 
much  so,  as  the  Church  under  the  Christian  Dispensa- 
tion, which  I  do  not  think  it  necessary  largely  to  il- 
lustrate }  but  deem  it  proper,  as  corroborative  of  proof 
already  adduced,  briefly  to  mention,  are  these. 

1.  The  Hebrew  Community  is  expressly  and  re- 
peatedly styled  in  the  scriptures,  a  Church.  Acts  vii. 
38.  "  This  is  he  that  was  with  the  Church  in  the 
wilderness."  Sometimes  it  is  true,  the  term  (Ehh\v\7iu) 
Church,  signifies  a  mere  convocation  of  people,  without 
respect  to  their  character.  But,  as  it  is  used  in  the 
scripture,  in  reference  to  the  kingdom  of  God,  it  inva- 
riably signifies,  a  religious  society  ;  a  society  called, 
by  a  moral  dispensation,  out  of  the  world. 

2.  Jesus  Christ  was  the  head,  the  glorious,  and  e- 
ternal  king  of  the  Hebrew  Community.  He  was  such 
as  Mediator,  and  Savior.  Psalm  lxviii.  17,  18.  "  The 
Lord  is  among  them  as  in  Sinai.  Thou  hast  ascend- 
ed on  high,  thou  hast  led  captivity  captive,  thou  hast 
received  gifts  for  men,  yea  for  the  rebellious  also  ;  that 
the  Lord  God  might  dwell  among  them."  This  pas- 
sage, the  Apostle  Paul,  Eph.  iv,  expressly  applies  to 
Christ.  Another  passage  proving  that  Christ  was  the 
head  and  king  of  Israel,  is  found  in  I  Cor.  x.  9, 
"  Neither  let  us  tempt  Christ,  as  some  of  them  also 
tempted,  and  were  destroyed  of  serpents."  But 
whom  did  the  rebellious  part  of  Israel  tempt  ?  Certain- 
ly their  Jehovah  ;  the  God  of  Abraham,  Isaac,  and 
Jacob,  the  God  and  king  of  Israel;  that  almighty  be- 
ing, whom  only  they  knew,  as  their  deliverer,  guide, 
guard,  lawgiver,  and  object  of  worship.  This  is  con- 
clusively determined  by  the  writer  to  the  Hebrews,  iv. 
chapter.  "  Harden  not  your  hearts,  as  in  the  provoca- 
tion, in  the  day  of  temptation  in  the  wilderness  ;  when 
your  fathers  tempted  me,  proved  me,  and  saw  my 
works,  forty  years."  It  is  the  God  of  Israel,  undoubt- 
edly, who  speaks  here.  And  the  passage  from  the  I. 
Corinthians,  lets  us  know,  that  Christ  was  this  adorable 
person,  who  was  thus  tempted  in  the  wilderness.  That 
Christ  was  the  king  of  Israel,   is  evident,  also  from 


r  127] 

Zachariah,  ix.  7.  "  Rejoice  greatly,  O  daughter  of 
Zion,  shout,  O  daughter  of  Jerusalem,  behold  thy  king 
cometh  unto  thee  ;  he  is  just,  and  having  salvation, 
lowly,  and  riding  upon  an  ass,  and  upon  a  colt,  the  foal 
of  an  ass.  This  prophecy  is  applied,  Matthew  xxi. 
5,  to  Christ,  as  fulfilled  in  him.  But  Christ  is  not  a 
temporal  king.  "  My  kingdom  is  not  of  this  world. 
Man,  who  made  me  a  divider,  and  a  judge  over  you  ?" 
is  his  language.  Christ  as  Mediator,  is  king  of  the 
Church  only.  Ephesians  iii.  25,  26,  27.  "As  Christ 
loved  the  Churchy  and  gave  himself  for  it ;  thafrhe 
might  sanctify,  and  cleanse  it,  with  the  washing  of 
water,  by  the  word  ;  that  he  might  present  it  to  him- 
self, a  glorious  Church,  not  having  spot,  or  wrinkle,  or 
•any  such  thing  ;  but  that  it  should  be  holy,  and  with- 
out blemish."  He  is  made  head  over  all  things  unto 
the  Church.    Ephesians  i.  22. 

3.  The  apostle  Paul  says,  Galatians,  iii.  24,  that  the 
law  was  a  schoolmaster,  to  bring  those  to  whom  it  was 
addressed,  unto  Christ,  that  they  might  be  justified  by 
faith.  This  teaches  us,  that  the  Sinai  covenant  was 
published  with  ultimate  respect  to  Christ,  as  the  seed, 
to  whom,  especially,  the  promises  of  the  Abrahamic 
covenant  were  made.  But  this  could  not  have  been  its 
character,  if  it  had  been  a  mere  civil  institution. — 
There  is  no  manner  of  connexion  between  a  civil  in- 
stitution, or  the  drudgery  of  a  servant,  who  works 
merely  for  pay,  and  faith  in  Christ. 

4.  The  object  of  the  separation  of  the  people  of  Is- 
rael, is  said  by  God  himself,  to  have  been,  that  they 
might  be  holy.  Deuteronomy  xxvi.  28,29.  "And 
the  Lord  hath  avouched  thee  this  day,  a  peculiar  peo- 
ple, as  he  hath  promised  thee,  and  that  thou  shouldest 
keep  all  his  commandments,  and  to  make  thee  high, 
above  all  nations,  in  name,  and  in  praise,  and  in  honor  ; 
and  that  thou  mayest  be  an  holy  people,  unto  the  Lord 
thy  God,  as  he  hath  promised  thee."  But  if  God  unit- 
ed himself  to  this  people  as  a  mere  temporal  sovereign, 
and  hired  them  to  serve  him,  by  the  motive  of  wages, 
he  contravened  his  own  purpose. 


[   128  ] 

5.  By  the  prophet  Jeremiah,  the  divine  Majesty  says, 
Jer.  ii.  21.  "Yet  I  had  planted  thee  a  noble  vine, 
wholly  a  right  seed."  If  this  declaration  refers  to  char- 
acter, it  was  certainly  a  character  formed  according  to 
the  nature  of  the  Sinai  Covenant.  If  it  refers  to  the 
covenant  itfelf,  then  it  asserts  its  perfect  moral  excel- 
lence.  But  if  the  institutions  of  the  Sinai  Covenant 
were  not  purely  religious,  in  their  nature  and  end ;  if 
a  contract  was  made,  which  stipulated  rewards  for 
mere  external  allegiance,  having  no  foundation  in  real 
piety,  this  is  an  assertion  to  which  facts  do  not  agree. 

6.  The  declaration  of  Joshua,  Josh.  xxvi.  19.  "  Ye 
cannot  serve  the  Lord;  for  he  is  an  holy  God,"  is  un- 
founded, upon  the  supposition,  that  mere  external  civ- 
il allegiance  was  required,  and  accepted  ;  or  external 
services  of  any  kind,  not  founded  in  true  piety  of  heart. 
For  mere  citizens  can  serve  their  sovereign,  let  his 
character  be  what  it  may  ;  and  as  well  if  they  hate,  as 
if  they  love  him- 

7.  Unbelief  was  the  sin  especially,  which  prevented 
the  obnoxious  part  of  Israel  from  entering  the  promi- 
sed land.  Heb.  iii.  19.  "  So  we  see  they  could  not 
enter  in  because  of  unbelief"  But  unbelief  is  an  of- 
fence which  is  opposed  to  evangelical  faith,  and  not  to 
any  civil  duty. 

8.  The  impleaded  theory  is  directly  opposed  to  the 
solemn  and  explicit  manner  in  which  hypocrisy  is 
condemned,  both  in  the  Old  Testament,  and  in  the  New. 
A  passage  very  expressly  to  this  purpose,  is  found  in 
Isaiah,  i.  chap,  from  the  10th  to  the  15th  verse,  inclu- 
sively. "  Hear  the  word  of  the  Lord,  ye  rulers  of  Sod- 
om, give  ear  unto  the  law  of  our  God,  ye  people  of  Go- 
morrah. To  what  purpose  is  the  multitude  of  your 
sacrifices  unto  me  ?  Saith  the  Lord  :  I  am  full  of  the 
burnt  offerings  of  rams,  and  the  fat  of  fed  beasts,  and  I 
delight  not  in  the  blood  of  bullocks,  or  of  lambs,  or  of 
he  goats.  When  ye  come  to  appear  before  me,  nvho 
haik  required  this  at  your  hands ',  to  tread  my  courts  ? 
Bring  no  more  vain  oblations  ;  incense  is  an  abomi- 
nation unto  me,  the  new  moons  and  sabbaths  ;  the  call- 


[  129] 

ing  of  assemblies,  I  cannot  away  with,  it  is  iniquity," 
even  the  solemn  meeting.  Your  new  moons  andyour 
appointed  leasts  my  soul  hateth.  They  are  a  trouble 
unto  me ;  I  am  weary  to  bear  them.  And  when  ye 
spread  forth  your  hands,  I  will  hide  mine  eyes  from 
you  ;  yea,  when  ye  make  many  prayers  I  will  not  hear  : 
Your  hands  are  full  of  blood."  This  pointed  testimo- 
ny against  outward  services,  agreeing,  in  their  visible 
form,  with  the  precepts  of  the  Sinai  covenant,  which 
however  had  their  principle  in  disaffection  of  heart, 
was  made  under  the  administration  of  that  covenant, 
and  had  evident  respect  to  it.  This  covenant  must  be 
what  is  intended  by  /aw,  and  requirement.  Surely 
then  the  Sinai  covenant  required  and  accepted  noth- 
ing but  true  piety. 

9.  It  may  be  asked,  how  true  piety  could  operate  and 
express  itself,  but  in  obedience  to  the  Sinai  law  ?  Was 
there  a  superior  law,  more  spiritual  in  its  precepts  or 
motives,  which  piety  obeyed  ?  Certainly  there  was 
no  such  law.  There  was  no  other  piety  known  in 
Israel,  nor  was  any  other  possible,  than  that  which  was 
obedience  to  the  Sinai  covenant.  Then  piety  and 
mere  civil  allegiance,  if  the  latter  were  required,  are  the 
same  thing.  Yet,  according  to  the  hypothesis  opposed, 
they  are  entirely  distinct  from,  and  even  contrary  to 
each  other, 

10.  With  respect  to  the  God  of  Israel  himself ; 
How  is  it  possible  that  he  should  so  degrade,  and  sink 
himself,  from  the  height  of  his  glory,  as  to  take  rank 
with  the  miserable  kings  of  the  earth,  the  most  ofwhom 
have  been  the  mere  scourges  of  humanity  ;  that  he 
should  give  the  stamp  of  righteousness  to  actions  de- 
monstrably sinful,  and  declared  by  himself  to  be  so; 
and  that  he  should  institute  a  system,  or  segment  of 
a  system,  to  form  to  himself  mere  mercenary  subjects, 
kept  in  awe,  and  driven  to  obedience  by  terror  ;  and 
not  drawn  by  the  willing  principle  of  love  ?  Here  I 
shall  avail  myself  of  the  sentiments  of  a  Reverend 
Brother,  on  this  subject,  expressed,  with  his  usual  cor- 
rectness.    "  The  sinai  covenant  was  not  a  mere  exter- 

R 


C  130  ] 

nal  covenant,  which  required  only  external  obedience  ; 
for  it  was  inconsistent  with  the  nature  and  character  of 
God,  to  make  such  a  covenant  with  his  people.  An 
earthly  prince  whose  authority  extends  to  the  overt 
acts  of  the  subject  only,  may  require  mere  external 
obedience ;  but  God,  whose  authority  reaches  the 
heart,  cannot  require  mere  external  obedience,  without 
giving  up  his  authority,  and  indulging  his  creatures 
in  sin.  If  God  had  told  his  people  that  he  would  be  their 
governor,  preserver,  and  benefactor,  if  they  would  pay 
him  only  external  allegiance  and  homage,  he  would  at 
once  have  given  up  his  moral  government  over  them, 
and  indulged  them  in  all  the  wickedness  of  their  hearts. 
But  could  he  have  given  them  such  an  indulgence  in 
wickedness  consistently  with  his  perfect  holiness,  and 
ifinite  hatred  of  sin  ?* 

11.  If  we  attend  to  the  precepts  transfused  through 
the  Sinai  covenant,  which  respected  the  moral  inter- 
course of  Israel,  one  with  another,  it  will  appear  that 
they  all  involved  real  piety  of  heart.  Obedience  to 
these  precepts  could  not  have  been  rendered  on  a  self- 
ish and  mercenary  principle. 
These  precepts  required, 

Benevolence  to  the  poor  and  stranger — Lev.  xix. 
P.  10. 

Equity  in  dealings — lb.  13.  verse  ; 

Compassion  to  the  deaf — lb.  14.  verse ; 

Impartiality  in  judging, — lb.    15.   verse  ; that 

each  one  should  love  his  neighbour  as  himself;  that 
there  should  be  no  hatred,  revenge,  or  grudging  ;  and 
that  in  brotherly  love  they  should  rebuke  offenders  and 
not  suffer  sin  in  each  other. — lb.  17  and  18  verses: 

That  necromancy  and  witchcraft  should  beextirpa* 
ted— lb.  31; 

That  reverence  should  be  shown  to  the  aged  33  ; 

That  there  should  be  no  intermarriages  with  the 
heathen,  lest  they  should  introduce  corruption  of  faith, 
worship,  and  manners,  Deut.  vii.  3  ; 

*  Emmons's  Dissertation  against  Hemaifnway.     Page  86- 


[131] 

And  generally  it  was  required  that  they  should  be 
altogether  just,  and  holy,  because  God  is  holy.    - 

Even  the  ritual  law,  which  has  been  represented  as 
burdensome  and  carnal ;  disconnected  from  moral 
righseousness,  and  inward  piety  ;  and  which  Bishop 
Warburton  says,  was  imposed  on  the  Iraelites,  as  a  pun- 
ishment of  antecedent  rebellions,  very  impressively 
taught,  that  real  holiness  was  required  as  the  distinc- 
tive character  of  Israel. 

Such  for  example  was  the  evident  language  of  the 
laws  which  required, 

A  sin  offering,  for  Aaron  and  his  sons,  at  their  con- 
secration to  the  priesthood— -Exod.  xxix.  10. 

That  leaven  should  not  be  intermixed  in  things 
consecrated — Lev.  ii.  11. 

That  things  offered  should  be  without  blemish— 
Deut.  xvii.  1. 

That  Aaron  and  his  sons  should  totally  abstain  from 
strong  drink — lb.  x.  9. 

That  certain  beasts  should  be  reputed,  and  not  eaten, 
as  unclean ;  that  things  touched  by  them  should  be 
deemed  unclean ;  and  that  even  the  substance  on  which 
any  water  should  come,  in  which  an  unclean  thing 
had  been  rinsed ;  should  itself  be  reputed  unclean 
—Lev.  xi,  passim. 

Other  things  in  the  ritual  law,suggesting  perpetually 
the  same  instruction,  were, 

The  engraving  upon  the  breastplate  of  the  high 
priest,  Holiness  to  the  Lord ; 

The  priests  being  forbidden  to  approach  to  God  in 
the  service  of  their  order  if  they  were  subjects  of  any 
blemish — Lev.  xxi.  16  ; 

The  interdiction  of  bastards,  and  mutilated  persons, 
from  entering  into  the  Congregation  of  the  Lord — 
Deut.  xxiii.  1  ; 

The  requisition  of  cleanliness  in  the  camp,  as  the  res- 
idence of  Go  d — lb.  14  ; 

The  impurity  of  women,  after  parturition,  and  the 
purifications  prescribed — Lev.  12. 


[  132] 

The  uncleanness  of  the  leper — Lev.  13  ;  his  being 
obliged  to  rent  his  clothes,  make  bare  his  head,  put  a 
covering  on  his  upper  lip,  and  to  cry,  unclearj,  uric/ean  : 
his  exclusion  from  the  camp,  while  his  leprosy  was 
upon  him ;  and  the  ceremonies  appointed  for  the  cleans- 
ing of  him  who  was  healed  of  his  leprosy  ; 

The  uncleanness  of  houses  infected  with  leprosy,  the 
necessity  of  tearing  away  the  parts  of  the  house  infec- 
ted, and  carrying  them  without  the  city,  and  of  a  cere- 
monial cleansing  of  the  house — Lev.  14* 

The  uncleanness  attached  to  all  issues  of  the  body — 
lb.  15  r  and  finally, 

The  manner  in  which  Aaron,  was  to  enter  the  holy 
place  annually,  his  flesh  washed  in  water,  attired  in  the 
consecrated  robes  of  his  office ;  with  a  burnt  offering 
and  a  sin  offering  for  himself,  and  for  his  house  ;  with 
two  goats  taken  from  the  people ;  the  one  to  be  slain  as 
a  sin  offering  intheir  behalf ;  and  the  otherto  be  a  scape 
goat  to  bear  their  sins  into  the   wilderness ;  with  the 
burning  of  incense  before   the  mercy   seat,   with   the 
blood  of  beasts,  sprinkled   upon  the  mercy  seat,  seven 
times,  for  an  atonementfor  the  transgressions  of  the  peo- 
ple.    These   things  certainly   had  a  moral  language. 
What  did  they  teach  ?  Did  they  teach,  that  the  peo- 
ple,  though    they    had  nothing  but  moral    pollution 
within,   should  be  accepted  as  holy,  if  they  were   but 
externally  obedient  ?  The  analogy  of  scripture,  would 
lead  us  to  conclude,   they  taught  just  the   opposite. 
Nay,  some  passages  clearly  determine,  that  they  did 
teach  the  opposite.     It  is  observed,  Heb.  x.  1,  that, 
"  the  law  had  a  shadow  of  good  things  to  come."    Itset 
forth,  and  therefore  certainly  taught,  that  spiritual  purifi- 
cation, which  the  covenant  of  grace  secured ;  and  which 
the  agency  of  the  Spirit  was  to  produce  in  the  Gospel 
day.     "  In  those  sacrifices"  (which  were  prescribed  in 
the  ritual  law)  it  is  said,  verse  3,  "  remembrance  was 
made  of  sins  every  year."     They  taught,  and  were  de- 
signed instrurnentally  to   beget  repentance.     But  re- 
pentance is  the  spiritual  purification  of  the  soul.     It  is 
the  opposite  of  a  mere  external  service,  not  founded  in 


C  133] 

true  piety.  The  Apostle  Peter,  in  his  1st  Epistle, 
iii.  21.  in  respect  to  the  flood,  says,  "  The  Wke  figure 
whereunto,  even  baptism  doth  now  save  us  ;  not  the 
putting  away  of  the  filth  of  the  flesh  ;  but  the  answer  of 
a  good  conscience  towards  God."  Providential  and 
instituted  baptisms,  in  the  Church  of  God,  always  were 
figures  ;  or  instructive  sensible  emblems,  of  inward 
'moral  purity  ;  such  purity  as  God  himself  requires, 
and  can  approve. 

Thus  evidence  crowds  upon  us  from  every  source, 
that  the  Sinai  Covenant,  as  it  was  not  a  covenant  of 
works,  so  neither  did  it  partake  at  all  of  the  nature  of  a 
civil  compact. 

But  it  is  said  the  Apostle  Paul,  calls  the  ritual  insti- 
tutions of  the  Sinai  covenant,  elements  of  the  world,  Gal. 
iv.  3  ;  weak  and  beggarly  elements,  9th  verse  ;  A  carnal 
commandment,   Heb,  vii,    16.    And  says,  that  it  had  a 
worldly  sanctuary  ;  lb  ix.   1.   and  that  its  ordinances 
were  carnal,  10th  verse.     Very  well.     But,  if  we  per- 
vert the  Apostle's  meaning  ;  if  we  palm   a  perveise 
construction  upon  his  testimony,  and  so  fasten  a  char- 
acter upon  the  Sinai  covenant,  which  is  altogether  re- 
proachful to  the  Divine  Majesty,  and  repugnant  to  the 
uniform  representations  of  his  word,  the  fault  will  be 
ours,  and  not  the  Apostle's.     What  does  he  intend  by 
these  expressions  ?  Js  it  his  aim  to  teach  us,  that  these 
institutions  were  really  worldly,  in  opposition  to  relig- 
ious ?  Or  in  the  same  sense,  that  mere  civil  institutions 
are  worldly  ?  Is  it  to  be  imagined,  he  insinuates,  that 
they  were  foolish,  and  contemptible  impositions  ;   that 
they  really  required,  a  mercenary  and    selfish  service, 
and  were   carnal,  as  sinful  ?  No   such  thing.     He  is 
shewing  the  essential  difference  between  law  and  grace, 
or  works  and  faith,  as   grounds  of  justification.     He 
explains  his  meaning,  when   he  says,  that  these  ritual 
institutions,  "  could  not  make  the  comers  thereunto 
perfect,  as  pertaining  to  the  conscience.''''    In  themselves, 
they  were  entirely  inefficacious,  to  the  purposes  of  pro- 
curing pardon  and  acceptance  with  God.     They   were 
but  a  shadow  of  good  things  to  come  ;  useful  for  the 


I  W4] 

time  then  present,  as  shewing  the  necessity  of  a  Savior, 
and  pointing  to  one  ;  a  yoke  of  bondage  indeed,  as  the 
institutions  of  the  Gospel  are,  when  observed  without 
saving  faith,  and  on  a  mercenary  principle  ;  and  gen- 
dering to  bondage,  as  the  law  worketh  wrath  to  the  hyp- 
ocrite. But  it  by  no  means  follows,  that  the  Sinai  cov- 
enant was  not  a  strictly  religious  institution  ;  or  that 
the  real  believing  observance  of  it,  while  in  force,  was 
not  true  religion. 

It  is  objected  again,  that  in  Ezekiel,  xx.  25.  God 
himself  speaks  of  the  laws  of  the  Sinai  covenant,  as  re- 
quiring something  short  of  that  real  piety,  to  which  the 
promise  of  eternal  life  is  made .  The  words  are, 
M  Wherefore,  I  gave  them  also  statutes  that  were  not 
good,  and  judgments  whereby  they  should  not  live." 
This  is  a  passage  of  difficult  interpretation.  From  the 
following  verse,  however,  we  seem  to  be  led  to  con- 
sider the  purport  of  it  to  be,  that  God,  in  punishment 
of  the  sins  of  the  disobedient  part  of  Israel,  gave  them 
np,  in  his  providence,  to  the  impious  institutions  and 
laws,  of  idolatrous  nations  ;  which  they  either  introduc- 
ed ;  or  followed  in  the  countries  whither  they  were 
carried  captive.  This  interpretation  is  adopted  by 
Calvin.  Whether  it  be  the  right  interpretation  or  not, 
one  thing  is  certain,  that  it  is  not  the  design  of  this 
passage,  to  depreciate  the  character  of  the  Sinai  law. 
Such  a  supposition  makes  it  flatly  contradict  the  21st 
verse.  "  They  walked  not  in  my  statutes,  neither  kept 
my  judgments  to  do  them  ;  which,  if  a  man  do,  he  shall 
even  live  in  tliem."  It  is  impossible  that  both  these 
contrary  characters  should  apply  to  the  same  law. 

On  the  whole,  the  Sinai  covenant,  though  in  itself  it 
actually  secured  neither  obedience,  nor  its  rewards ; 
as  its  precepts,  institutions,  and  motives,  were  holy  ;  as 
it  was  subservient  to  the  effectuating  of  God's  great  ob- 
ject, the  salvation  of  the  Church  ;  and  as  its  promises 
were  gracious,  and  terminated  in  the  highest  good, 
appears  to  have  been  such  as  to  accord  with  the  char- 
acter which  the  Psalmist  gives  of  it.  Psalm  xix.  7. 
**  The  law  cf  the  Lord  is  perfect,  converting  (construe- 


[  135] 

lively  and  instru mentally)  the  soul.  The  testimony  of 
the  Lord  is  sure,  making  wise  the  simple.  The  stat- 
utes of  the  Lord  are  right,  rejoicing  the  heart;  the 
commandment  of  the  Lord  is  pure,  enlightening  the 
eyes.  The  fear  of  the  Lord  is  clean,  enduring  forev- 
er ;  the  judgments  of  the  Lord  are  true  and  righteous 
altogether.  More  to  be  desired  are  they  than  gold  ; 
yea,  than  much  fine  gold;  sweeter  also  than  honey, 
and  the  honey  comb.  Moreover  also  by  them,  is  thy 
servant  warned  ;  and  in  keeping  of  them  there  is  a 
great  reward." 


CHAPTER  VII. 


Giving  a  view  of  the  actual  character  of  the  Hebrew  Communi- 
ty, from  the  establishment  oj  the  Sinai  covenant,  to  the  ad- 
vent of  the  Messiah. 


WE  have  found  that  the  Sinai  covenant  was 
administered  to  Israel,  not  as  a  temporal  Common- 
wealth, but  as  the  Church  of  God.  This  covenant 
multiplied  instructions,  means,  and  motives,  beyond 
any  preceding  parallel  ;  all  calculated  to  attach  the 
people  to  God,  in  a  holy  allegiance.  These  means 
were  numerous  and  impressive,  on  purpose  that  this 
favored  people  might  be  put  under  trial  ;  that  the 
human  character  might  clearly  appear  ;  and  that  when 
the  Spirit  should  be  poured  out  in  more  copious  effu- 
sions in  the  Gospel  day,  the  grace  exercised  might  be 
the  more  conspicuous  and  glorious.  Deuteronomy  viii. 
1,2,3.  "  All  the  commandments  which  I  command 
thee  this  day,  shall  ye  observe  to  do,  that  ye  may  live 
and  multiply,  and  go  in,  and  possess  the  land  which 
the  Lord  sware  unto  your  fathers.  And  thou  shalt 
remember  all  the  way  which  the  Lord  thy  God  led  thee, 
this  forty  years  in  the  wilderness,  to  humble  thee, 
and  to  prove  thee,  to  know  what  was  in  thine  heart  ; 
whether  thou  wouldest  keep  his  commandments  or  no. 
And  he  humbled  thee,  and  suffered  thee  to  hunger,  and 
fed  thee  with  manna,  which  thou  knewest  not  ;  nei- 
ther did  thy  Fathers  know  ;  that  he  might  make  thee 
know,  that  man  doth  not  live  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  the 
Lord,  doth  man  live."  The  trial  was  to  continue  as 
long  as  the  dispensation  should  last.      This   being 


E  137] 

i  season  of  trial,  it  was  necessarily  a  season  of  forbear- 
ance* "  I  am  the  Lord,,  I  change  not;  therefore  yc 
sons  of  Jacob  are  not  consumed."  If  the  kingdom  of 
God  had  been  taken  directly  from  the  rebellious  part 
of  Israel,  upon  the  appearance  of  rebellion,  and  given 
to  another  people  ;  this  forbearance  would  not  have 
had  its  proper  illustration.  The  system  of  trial  would 
have  been  defective.  Neither  the  character  of  God, 
nor  the  human  character  would  have  been  so  fully  made 
known.  There  would  not  have  been  so  much  justice 
in  the  enquiry,  "  What  could  I  have  done  more  to  my 
vineyard  that  I  have  not  done  in  it  ?  Wherefore,  when 
I  looked,  that  it  should  bring  forth  grapes,  brought  it 
forth  wild  grapes  ?  If  then,  in  tracing  the  actual  char- 
acter of  Israel,  we  find  much  perverseness  in  individ- 
uals, or  in  the  body  at  large,  we  must  expect  also,  as 
has  been  already  hinted,  to  find  much  forbearance. 

It  is  not  to  our  purpose,  to  trace  minutely  the  histo- 
ry of  this  people.  The  only  question  which  it  is  of  im- 
portance for  us  to  resolve,  is,  whether  they  continued, 
through  the  period  now  under  consideration,  to  main- 
tain, in  fact,  their  distinctive  character,  as  the  Church 
of  God.  It  is  said,  that,  whatever  may  have  been  the 
plan  of  the  Hebrew  community,  as  originally  constitut- 
ed by  God ;  and  however  demonstrably  it  may  be 
proved,  that  the  Sinai  covenant,  as  a  posterior  institu- 
tion, was  not  designed,  and  did  not  operate,  to  change 
its  character  from  a  religious  to  a  civil  society,  it  did 
in  fact,  become  a  mere  nation,  like  all  the  other  nations 
of  the  earth  ;  that  here  were  kings,  and  their  courts  ; 
generals,  armies,  and  battles  ;  that  the  character  of 
the  Jews,  as  drawn  by  their  own  prophets,  was  very 
bad  ;  that,  instead  of  brotherly  love,  by  which  saints 
are  distinguished,  wrongs  of  every  description  prevail- 
ed ;  that  idolatry  was  substituted  for  the  worship  of 
God;  and,  in  short,  that  this  community,  religiously 

Ai'o^i)  Romans  iii.  25.  •'  Whom  Cod  hath  set  forth,  to  be  a  propitiation, 
through  taith  ii  his  blood,  to  declare  his  righteousness  for  the  remission  of  sins 
that  are  past,  through  the  forbearance  of  God."  It  is  by  a  scene  of  admirable 
forb.  arance,  displayed  through  successive    ajei,   that  the  work  of  redemption  it 

nniishcd. 


C  133  ] 

considered,  had  much  more  the  appearance  of  a  socie- 
ty of  knaves,  than  of  a  spiritual  Church. 

It  is  confessed,  that  the  institution,  originally  holy, 
was  corrupted  ;  that  there  were  seasons  of  extensive 
apostacy  ;  andihat  the  character  given  to  Israel,  Holi- 
ness to  the  Lord,  was,  during  these  seasons,  in  a  great 
measure  lost.  We  are  willing  that  the  history,  and  pro- 
phetic reproofs,  of  the  Old  Testament,  should  have 
their  full  effect,  to  sink  the  character  of  this  people, 
from  that  height  of  religious  purity,  to  which  we  should 
naturally  expect,  that  the  Sinai  covenant,  and  the  ac- 
companying dispensations  would  form  them.  But 
Tet  them  not  be  sunk  lower  than  the  determination  of 
God  will  warrant.  His  sentence  must  prevail  ;  and 
all  human  opinions,  which  are  not  in  conformity  to  it, 
are  certainly  erroneous. 

After  every  allowance  to  their  disadvantage,  we  still 
insist,  that  they^continued  to  maintain  their  relation  and 
character,  in  contradistinction  to  all  other  societies  of 
men,  as  the  kingdom  or  Church  of  God,  quite  down 
to  the  coming  of  the  Messiah.  This  position  is  an 
important  part  of  the  scheme  exhibited  in  this  Trea- 
tise. To  confirm  it  the  following  things  are  submitted. 

1.  It  has  been  proved  from  the  design  of  the  separ- 
ation of  Abraham ;  from  the  view  which  the  scriptures 
give  us  of  his  character,  and  relative  state,  prior  to 
what  is  commonly  called  the* covenant  of  circumcision  ; 
and  from  the  analysis  which  has  been  exhibited  of  that 
Covenant,  that  in  him  was  founded  a  society,  character- 
istically religious  ;  that  this  society  was  to  consist,  pri- 
marily, of  lineal  descendents  from  him  ;  that  it  was  to  be 
transmitted, by  an  uninterruptedsuccession, through  their 
generations  ;  and  that  it  was  to  be  indissolvable,  and 
interminable.  It  has  been  proved  that  provision  was 
made  for  the  maintenance  of  its  visible  character,  by 
such  exceptions,  as  God  should  be  pleased  to  make, 
in  the  course  of  his  providence,  and  by  the  execution 
of  such  disciplinary  laws,  as  he  had  ordained,  or  should 
enact.  The  actual  continuation  of  this  society  as  a  re- 
ligioussociety,  till  it  is  found  under  the  guidance  of  God, 


[  139] 

at  the  foot  of  Sinai,  has  been  evinced.  It  has  been  shewn, 
that  the  Sinai  covenant  did  not,  in  any  degree,  transform 
this  society  into  one  of  a  different  description.  It  is  not 
pretended,  that  there  is  any  other  part  of  the  posterity 
of  Abraham  in  whose  persons  it  was  perpetuated.  The 
perpetuation  of  it,  was  absolutely  necessary,  for  the 
purpose  of  transmitting  the  holy  oracles  of  God.  In 
the  midst  of  it,  we  are  certain,  the  Messiah,  who  is 
eminently  the  seed,  was  to  arise  ;  and  when  he  ap- 
peared, and  shewed  himself  unto  Israel,  "  he  came  un- 
to his  own.'1'' 

From  all  which,  it  will  demonstrably  follow  ;  I  see 
not  how  any  conclusion  can  follow,  more  undeniably, 
from  any  premises,  that  the  Hebrew  Community  re- 
tained its  character,  as  the  kingdom  of  God,  till  the 
coming  of  Christ.  To  say  that  it  terminated  ;  and  it 
did  terminate,  if  it  was  transformed  into  a  mere  nation, 
according  to  the  civil  and  ordinary  acceptation* of  that 
term,  is  to  say,  that  God's  plan,  in  establishing  a  visi- 
ble Church  in  the  person  and  family  of  Abraham,  was 
frustrated  ;  and  that  his  absolute  promises,  given  un- 
derlie form  of  an  oath,  failed  of  accomplishment.  But, 
2.  Asa  farther  proof  of  this  position,  it  may  be  ob- 
served, that  the  same  distinctive  epithets,  continue  to 
be  applied  to  this  community  ;  that  God  still  recog- 
nizes the  relation  ;  owns  them  for  his  people,  and  de- 
clares himself  their  God  ;  and  this  relation  is  expres- 
sed in  terms,  implying  the  same  spiritual  nearness, 
which  subsisted  between  God  and  Abraham.*  The 
Lord  God  of  Israel,  the  God  of  Jacob  ;  the  God  of 
Zion  ;  are  expressions  which  occur  perpetually.  God 
speaks  of  Israel  collectively,  as  a  servant, <m&  a  son,  just 
as  he  addressed  them  before  the  exodus.     Isaiah  xliv. 

*  Thare  art  exceptions,  in  seasons  of  apost.-'cy,  and  rc-pecting  the  subjects  of 
that  apostacy,  Thus,  it  is  said,  Hosea  i.  9.  "  Then  said  the  Lord,  call  his  name, 
Loammi  ;  for  ye  are  not  my  people,  and  I  will  not  be  your  God."  But  this 
is  not  inconsistent  with  tlie  truth  of  the  above  remark.  It  rather  confirms  it. 
For  this  passage  supposes,  that  till  that  time,  at  least,  God  had  bren,  bv  covenant 
relation,  their  God.  And  it  is  evident,  from  the  context,  that  it  respects  Israel 
or  the  ten  tribes,  in  distinction  from  Judah.  See  the  preceding  veise.  Nay,  the 
verse  following  shews,  that  it  was  not  against  the  whole  of  Israel,  that  the  rejec- 
tion was  entered.  Why  should  there  be  these  exceptions  at  all,  if  the  whole 
Community,  in  iu  spiritual  rcUtioo,  bad  long  ago  ceased  to  exist  ? 


[  140  ] 

1.  "  Yet  now,  hear,  O  Jacob,  my  servant,  and  Israel, 
whom  I  have   chosen."     Jeremiah  xxxi.   20.    "  Is 
Ephraim,  my  dear  son  ?    Is  he  a  pleasant  child  ?  For, 
since  I  spake  against  him,   I  do   earnestly  remember 
him  still."     Psalm  lxxxi.    8,  9,   10.     "Hear,   0  my 
people,  and  I  will  testify  unto  thee.     O  Israel,  if  thou 
wilt  hearken  unto  me  ;  there  shall  no  strange  God  be 
in  thee,  neither  shalt  thou  worship  any  strange  God.    I 
am  the  Lord,  thy   God ;  which '  brought  thee  out  of 
the  land  of  Egypt.     Open  thy  mouth  wide,  and  I  will 
fill  it."     Psalm  c.  3.  "  Know  ye  that  the  Lord,  he  is 
God  ;  it  is  he  that  hath  made  us,  and  not  we  ourselves  ; 
we  are  his  people,  and  the  sheep  of  his  pasture."  Psalm 
cxlviii.  8,  14.  "  He  alsoexalteth  the  horn  of  his  people, 
the  praise  of  all  his  saints,  even  of the  children  of  Israel, 
a  people  near  unto  him."  Isaiah,  xliii.  1.  "  But  now, 
thus  saith  the  Lord,  that   created  thee,  O  Jacob  ;  and 
he  that  formed  thee,  O  Israel  ;  Fear  not,    for  I  have 
redeemed  thee,  I  have  called  thee   by  thy  name ;  for 
thou  art  mine."     Verse  5.   "  Fear  not,  for  I   am  with 
thee."  15th  verse.    "  I  am  the  Lord  your  holy  one,  the 
creator  of  Israel,  your  king."     Surely,  this  language, 
which  is  abundant  all  over  the  Bible,  is  entirely  against 
the  idea,  of  the  termination  of  the  community  of  Isra- 
el, as  a  Church. 

3.  That  the  religious  character  of  Israel,  as  a  com- 
munity, was  continued,  is  evident,  from  the  numer- 
ous expressions  of  endearment,  which  are  interspersed 
in  the  sacred  books  of  the  Old  Testament.  Thus,  in 
the  xliii.  chapter  of  Isaiah, 4th  verse,  God  says,  "Since 
thou  wast  precious  in  my  sight,  thou  hast  been  honora- 
ble, and  I  have  loved  thee  ;  therefore  will  I  give  men 
for  thee,  and  people  for  thy  life."  Psalm  lxxiv.  19. 
"  O  deliver  not  the  soul  of  thy  turtle  dove,  unto  the 
multitude  of  the  wicked,  forget  not  the  congregation 
of  thy  poor  forever."  Psalm  Ixxviii.  68.  "But 
chose  the  tribe  of  Judah,  the  Mount  Zion,  which  he 
loved."  Psalm  exxxii.  13,  14.  "  For  the  Lord  hath 
chosen  Zion,  he  hath  desired  it  for  his  habitation. — 
This  is  my  rest  forever  ;  here  will  I  dwell ;  for  I  nave 


[  1*1  ] 

desired  it"  Psalm  cxxxv.  4.  "For  the  Lord  liaih 
chosen  Jacob,  unto  himself;  and  Israel,  for  his  pe- 
culiar treasure."  Isaiah  liv.  5.  "  For  thy  Maker  is 
thy  husband."  Jeremiah  iii.  14.  "Turn,  O  back- 
sliding children  ;  saiththe  Lord,  fori  am  married  un- 
to you."  lb.  xii.  7.  "I  have  forsaken  my  house  ;  I 
have  left  my  heritage  ;  I  have  given  the  dearly  belch- 
ed of  my  soul  into  the  hands  of  her  enemies."  lb. 
xxxi.  3.  "  The  Lord  hath  appeared  of  old  unto  me, 
saying,  yea,  I  hake  loved  thee  with  an  everlasting  love  ; 
therefore  with  loving  kindness  have  I  drawn  thee."  Can 
these  endearing  expressions  be  understood  as  apply- 
ing to  a  mere  nation  of  hypocrites,  or  a  mere  civil 
community  ? 

4.  This  community,  as  God's  peculiar  treasure,  and 
consisting  of  his  redeemed,  is   often   spoken  of,  and 
promises  are  made  to  it,  in  terms  implying  ;  nay,  une- 
quivocally determining,  its  unfailing  stability.     A  few 
examples  shall   be    presented.     Psalm  xlvi.  5,  and  7. 
"  God  is  in  the  midst  of  her,  she  shall  not  be   moved. 
God  shall  help  her,   and   that  right  early.     The  Lord 
of  Hosts  is  with  us.  The  God  of  Jacob  is  our  refuge." 
Psalm  xlviii.  8.   "  As  we  have  heard,  so  have  we  seen, 
in  the  city  of  the  Lord  of  Hosts,  in  the  city  of  our  God, 
God  will  establish  it  forever."     Psalm   lxxxvii.    5. 
"  And  of  Zion,  it  shall  be  said,  this  and  that  man,  was 
born  in  her,  and  the  highest  himself  shall  establish  her." 
lb.   cii.    20.     "  The    children    of  thy   servants    shall 
continue,  and  their   seed   shall  be  established  before 
thee."     lb.  cxv.  12,  13,  14.  "  The   Lord   hath  been 
mindful  of  us;  he  will   bless   us;  he   will   bless  the 
house  of  Israel ;  he  will  bless  the  house  of  Aaion.  He 
will  bless  them  that  fear  the  Lord,  both  small  and  great. 
The  Lord  shall   increase  you  more  and  more,  you  and 
your  children."     Isaiah  xli.  10.     u  Fear  thou  not,  for 
I  am  with  thee  ;   be  not  dismayed,  for  I  am  thy  Gcd  ; 
I  will  strengthen   thee  ;  yea,   I   will  help  thee ;  yea  I 
will  uphold  thee   with  the  right  hand  of  my  righteous- 
ness."   These  scriptures,   and  there  are    hundreds  of 
M  like  tenor,  arc  perfect  trifling  upon   the   supposition 


C  i«  ] 

that  the  community  of  Israel,   was  not  perpetuated,  in 
its  religious  character. 

5.  God's  treatment  of  Israel,  determines  the  contin- 
uance of  their  relation  to  him,  under  this  character.— 
He  extended  an  immediate  superintendance  over  them, 
and  subjected  them  to  discipline,  as  appropriately 
his  people,  in  distinction  from  the  rest  of  the  world.— 
The  ignorance  of  the  rest  of  the  world  he  winked  at-* 
He  left  its  impieties  comparatively  unrcproved.  To 
Israel,  he  extended  the  instructions,  reproofs,  and 
chastisements  of  a  Father.  To  this  purpose,  is  that 
memorable  passage  in  Isaiah  liv.  chapter.  "  For  a 
small  moment  have  I  forsaken  thee  ;  but  with  great 
mercies  will  I  gather  thee  ;  in  a  little  wrath,  I  hid  my 
face  from  thee  for  a  moment ;  but  with  everlasting 
kindness,  will  I  have  mercy  on  thee,  saith  the  Lord, 
thy  Redeemer."  St.  Paul,  addressing  those,  who  were 
lineally  descended  from  Abraham,  says,  Hebrews  xii. 
5.  "  And  ye  have  forgotten  the  exhortation  which 
speaketh  unto  you,  as  unto  children.  My  son,  despise 
not  thou  the  chastening  of  the  Lord,  nor  faint  when 
thou  art  rebuked  of  him.  For  whom  the  Lord  loveth 
he  chasteneth,  and  scourgeth  every  sonwhomhereceiv- 
eth.  If  ye  endure  chastening,  God  dealeth  with  you 
as  with  sons.  But  if  ye  be  without  chastening,  where- 
of alliare  partakers,then  are  ye  bastards,  and  not  sons." 
This  manifestation  of  paternity  was  made  towards  the 
Hebrew,  as  clearly  as  it  is  towards  the  Christian 
Church.  What  abundant  warnings ;  what  pointed 
reproofs  ;  what  displays  of  anger  ;  what  tender  re- 
monstrances ;  and  what  denunciations  of  evil,  against 
the  guilty,  run  through  the  Old  Testament  ?  The  mis- 
sion of  prophets,  and  the  giving  of  oracular  responses  ; 
the  establishment  of  the  tabernacle,  and  afterwards  of 
the  temple,  as  a  symbol  of  God's  special  residence  ; 
the  altar,  and  the  sacrifice  ;  the  presence,  and  the  with- 
drawment  of  the  visible  glory, called  the  Shekinah,were 
expressions  of  the  same  thing.  How  do  God's  dis- 
pensations, in  bestowing  blessings,  and  inflicting  judg- 
ments, in  protecting,  or  exterminating,  vary,  as  obe- 

*  Acts  xvii.  3». 


t  143  ] 

dience  or  disobience,  is  manifested  by  this  people  ? 
What  deliverances  were  wrought,  when  a  spirit  of  re- 
pentance prevailed  ?  And  what  terrible  calamities  fol- 
lowed general  declensions  ?  How  often,  and  how  exten- 
sively, were  the  rebellious  cut  off  from  the  midst  of 
their  people,  when  they  had  flagrantly  broken  the  cov- 
enant ?  The  idolatry  at  the  foot  of  Sinai,  the  sedition 
of  Korah,  the  impure  intercourse  with  the  Midianites, 
the  faithless  report  of  the  spies,  the  presumption  at  Ai, 
and  the  general  murmurings  of  the  wilderness,  were 
not  suffered  to  pass  unpunished-  During  the  period, 
now  especially  tinder  our  view,  captivities,  devasta- 
tions, intestine,  and  national  wars,  famines,  and  pesti- 
tilences,  severely  reproved  prevailing  sins,  and  wasted 
the  rebellious. 

5.  It  is  to  be  carefully  observed,  that  in  the  worst 
times,  and  when  the  greater  part  of  this  people,  were, 
for  their  \vickedness,  cast  off  of  God,  there  is  always 
particular  mention  made  of  a  remnant,  who  were  the 
true  Israel,  and  in  whom  the  society  was  continued. 
Thus  in  the  6th  chap,  of  Isaiah,  after  mentioning  the 
reprobation  of  the  refractory  part  of  Israel,  who,  with 
.  respect  to  the  period  of  which  the  prophet  speaks, 
would  seem  to  have  been  a  majority,  he  adds,  "  But 
yet,  in  it  shall  be  a  tenth,  and  it  shall  return,  and  be 
eaten,  as  a  teil  tree,  and  as  an  oak,  whose  substance  is 
in  them,  when  they  cast  their  leaves,  so  the  holy  seed 
shall  be  the  substance  thereof."  In  the  time  of  the 
general  defection,  under  the  reign  of  Ahab,  God  says, 
I  Kings  xix.  18.  "  Yet  I  have  left  me  seven  thou- 
sand in  Israel,  all  the  knees  which  have  not  bowed  un- 
to Baal,  and  every  mouth  which  hath  not  kissed 
him."  Jer.  xv.  11.  "  The  Lord  said,  verily  it  shall 
be  well  with  thy  remnant."*  Ezek.  ix.  6.  "Slay  utterly 
old,  and  young,  both  maids  and  little  children,  and  wo- 
men, but  come  not  near  any  man  upon  whom  is  the 
mark:''  lb.  xiv.  22.  "  Yet  behold  therein  shall  be 
left  a  remnant,  that  shall  be  brought  forth,  &c."  Mi- 
oah  iv.  7.  And  I  will  make  her  that  hatted  a  remnant* 
and  her  that  was  cast  off  a  strong  nation  ;  and  the  Lord 


1 144  ]         & 

^all  reign  over  them  in  Mount  Zion,  from  henceforth 
even  forever."  It  is  needless  to  multiply  quotations 
of  this  kind.  They  are  to  be  drawn  from  almost  every 
part  of  the  Bible.  And  the  idea  will  be  necessarily  il- 
lustrated and  confirmed  farther,  as  we  proceed. 

If  there  was  perpetually,  even  in  the  worst  times,  a 
remnant,  then  the«Community  of  Israel  never  did  be- 
come, according  to  the  intimation  of  Paul,  as  Sodoma, 
or  was  made  like  unto  Gomorrah.  They  never  were 
totally  corrupted  ;  nor  did  they,  as  a  Church,  become 
extinct. 

To  obviate  the  objection  drawn  from  the  regal 
government,  which  commenced  in  the  person  of  Saul, 
it  may  be  observed,  in  addition  tc  what  has  been  al- 
ready said,  that  God  expressly  protested  against  the  in- 
troduction of  this  sort  of  government,  as  inconsistent 
with  that  holy  relation,  which  subsisted  between  him, 
and  Israel.  He  dissuaded  them  from  this  experiment ; 
this  wanton  defection  from  the  covenant ;  by  Foretelling 
the  innumerable  evils  which  would  ensue  ;  and  by  por- 
tentous testimonials  of  his  displeasure.  Therefore, 
though  on  the  principle  of  forbearance,  he  tolerated  this 
defection,  with  all  its  attendant  abuses,  it  is  to  be  con- 
sidered as  altogether  an  innovation.  Events  proved 
that  it  was  a  rod  in  the  hand  of  God.  It  begot  divis- 
ions, spent  itself  in  desolating  wars,  facilitated  the  in- 
troduction, and  spread  of  idolatry  ;  and  diffused  cor- 
ruption in  manners. 

But  allowing  that  this  adventitious  government 
had  a  divine  sanction,  it  was  a  mere  modal  affair, 
which  respected  the  external  ordering  of  the  society, 
but  did  by  no  means  destroy  its  peculiar  charac- 
ter. Some  of  the  kings,  at  least  on  the  throne  of  Ju- 
dah,  were  pious  men,  and  employed  their  authority  in 
favor  of  real  religion.  The  bad  kings,  and  the  corrup- 
tions they  introduced,  were  condemned,  and  punished. 

War  was  one  of  the  scourges  which  God  employed 
to  chastise  his  people.  It  served  to  lop  off  the  wither- 
ed limbs  ;  and  to  promote,  on  the  whole,  the  growth, 
and  fruitfulness  of  the  tree, 


[  145] 

Idolatry  was  pursued  with  unceasing  denunciations 
and  judgments.  It  served,  therefore,  to  prove  the  holi- 
ness of  the  society,  rather  than  the  opposite.  Why  were 
apostates  to  idolatry  sco.urged  out  of  it,  but  because  the 
society,  in  itself,  was  on  a  purely  religious  design  ? 

And  with  respect  to  the  bad  character  fixed  on  the 
Jews  by  the  prophets,  great  abstractions  ought  to  be 
made,  or  our  estimate  will  not  be  just.  It  is  to  be  re- 
membered, that  the  ten  tribes,  who  had  renounced  the 
covenant  alliance  with  Judah,  and  taken  separate 
ground,  under  Jeroboam  and  his  successors,  were,  af- 
ter long  forbearance,  and  the  resistance  of  multiplied 
means  to  reclaim  them,  openly  rejected  ;  so  that  they 
were  no  longer  counted  as  of  the  heritage  of  the  Lord. 
And  with  respect  to  the  tribe  of  Judah,  who,  with 
the  tribe  of  Benjamin,  and  individuals  undoubtedly 
from  the  other  tribes,  maintained  its  Church , state  ;  as 
the  leading  object  of  the  mission  of  the  prophets,  be- 
sides foretelling  future  events,  was  to  reprove  wicked- 
ness, we  ought  to  consider,  that  their  representations 
apply  to  the  disobedient  only. 

The  prophets  have  introduced  us  into  the  outer  court, 
rather  than  into  the  cleanly,  and  ornamented  apartments 
of  the  inner  temple.  As  the  counterpart  to  this  view 
of  Zion,  in  a  state  of  disease  ;  it  ought  to  be  consid- 
ered, how  she  appeared  in  her  seasons  of  health  and 
vigor.  Though  the  spirit  was  not  poured  out  so  plen- 
tifully, as  it  has  been  in  the  Gospel  day,  the  people  of 
Israel  were  distinguished  from  the  uncovenanted  world, 
by  many  seasons  of  rich  refreshings,  from  the  presence 
of  the  Lord.  That  generation  which  entered  the 
promised  land  was  very  generally  pious  ;  and  so  was 
the  generation  which  succeeded.  Seasons  of  general* 
repentance  are  mentioned  afterwards.  The  indignation, 
exciteel  by  the  abuse  done  to  the  concubine  of  the  Le- 
vite  at  Gibeah,  proved  that  a  respect  to  the  laws  of  God, 
was  at  that  time,  by  no  means,  lost  among  this  people. 
There  was  a  great  reformation  in  Samuel's  time.  Sec 
I.  Samuel  vii.  2,3,4,5,6.  The  grief  which  was 
spread  when  the  ark  of  God  was  taken  ;    and  the  joy 


r.  H6  ] 

with  which  it  was  received  again  ;  the  building  and 
dedication  of  the  temple ;  the  maintenance  of  its  sol- 
emn worship  ;  and  the  general  resort  of  the  people  to 
it,  as  the  consecrated  place  of  prayer,  and  praise ;  are  in- 
dications of  a  considerable  prevalence  of  real  piety.  The 
honorable  mention,  which  is  often  made  by  God,  of  this 
Church  is  a  testimony  to  the  same  thing.  A  very  ex- 
tensive and  thorough  reformation  took  place,  on  the  re- 
turn from  the  Babylonian  captivity.  The  temple  was 
then  rebuilt,  and  the  law  put  in  practice,  with  singular 
zeal,  and  self  denial  ;  and  we  have  evidence  that  there 
was  then,  and  that  there  continued  even  to  the  coming 
of  the  Messiah,  a  settled  abhorrence  of  idolatry,  so  that 
it  was  no  more  practised. 

The  corruption  of  the  visible  Christian  Church, 
seems  as  flagrant,  and  as  extensive,  as  was  that  of  the 
Jewish.  There  was  one  corrupt  member  in  the  family 
of  the  Savior.  There  were  many  such  in  the  days  of  die 
Apostles.  There  were  such  in  the  Church  at  Corinth. 
And  there  were  such  in  the  Churches  of  the  Lesser 
Asia,  which  were  planted  and  superintended  by  Paul 
himself.*  There  have  been  such  in  every  period 
since  ;  and  there  are  many  such  in  the  visible  Church 
at  the  present  day. 

Indeed  it  is  not  so  easy  as  some  people  may  imag- 
ine, to  ascertain   the  exact  boundaries  of  the  visible 

*  Dr.  Gill,  in  his  reply  to  Clark,  prefents  us  this  large  concession.  *'  It  is  to 
be  obieived,  that  a  large  stride,  is  taken  by  re*  from  the  eleventh  to  the  fourth 
century;  not  being  able,  in  the  space  of  more  than  six  hundred  years,  to  find 
one  instance  oi  an  opposer  of  infant  baptism."  He  subjoins,  "  This  will  not 
teem  strange  to  those  who  know  what  a  time  of  ignorance  this  was  ;  partly 
through  the  prevalence  of  popery,  and  partly  through  the  inundation  of  the 
barbarous  nations,  which  brought  a  flood  of  darkness  upon  the  Empire,  and 
very  few  witnesses  arose  against  the  superstitions  of  the  Church  of  Rome."  Thus 
it  appears  from  Dr.  Gill,  one  of  the  most  learned  opposers  of  Poedobaptism, 
•  that  for  more  than  600  years  of  the  Christian  era,  he  is  notable  to  find  a  single 
person,  with  whom  strict  baptists  could  hold  Christian  fellowship.  A  hard 
case  this  for  them  to  manage  !  A  hard  case  too,  for  those  who  hawe  temerity 
enough  to  attempt  to  trace  up  the  history  of  Antipoedobaptism,  to  the  days  of 
the  Apostles  !  When  the  Antipcedobaptists,  who  take  delight  in  sinking  the 
religious  character  of  primitive  Israel,  shall  be  able  to  demonstrate  the  perpetuity 
of  the  real  spiritual  Church  of  Christ,  through  these  awfully  dark  and  corrupt 
centuries,  in  which  not  even  a  remnant  is  to  be  found,  in  a  manner  which  shall  be 
clear  of  all  difficulties  ;  it  may  be  presumed,  the  principles  will  be  furnished,  for 
proving,  the  possibility  at  least,  of  the  continuance  of  Israel,  at  a  religious  socie- 
ty, from  the  Exodus  to  the  coming  of  Christ. 

'  iff 


. 


[  147] 

Church.  No  two  persons  would  perhaps  entirely  a- 
gree  on  this  subject.  As  there  are  hypocrites,  there 
will  be  corruptions  and  defections  in  the  purest  Church- 
es on  earth.  Matthew  xiii.  47,  48.  "  Again  the  king- 
dom  of  heaven,  is  like  unto  a  net,  which  was  cast  into 
the  sea,  and  gathered  of  every  kind  ;  which,  when  it 
was  full,  they  drew  to  shore,  and  sat  down,  and  gath- 
ered the  good  into  vessels,  but  cast  the  bad  away." 
The  separation  will  be  made  at  the  day  of  judgment. 
Till  then,  the  mixture,  in  spite  of  the  most  industri- 
ous discipline,  will  remain. 

It  is  possible  to  narrow  the  boundaries  of  the  Church, 
in  each  dispensation  of  it,  too  much.  To  avoid  lax- 
ness,  we  should  not  run  into  bigotry,  or  severity.  The 
prudent  physician,  will  try  every  expedient  to  heal 
the  diseased  limb,  before  he  adopts  the  painful  re- 
solution to  cut  it  off.  A  man  does  not  become  for- 
mally dismembered  from  the  christian  society,  imme- 
diately upon  his  acting  an  unchristian  part.  He  is 
still  a  brother.  I.  Corinthians  v.  11.  Forbearance  is 
is  to  be  exercised.  Means  are  to  be  put  in  operation 
to  reclaim  him.  The  Society  is  practically  to  adopt 
the  language  of  the  God  of  Zion,  "  How  shall  I  give 
thee  upEphraim  ?"  And  if  this  may  be  the  case  with 
respect  to  one,  it  may  be  with  respect  to  a  multitude, 
even  a  majority.  And  who  shall  set  limits  to  the  long 
suffering  of  God  ?  If  God  expressly,  and  repeatedly, 
call  the  house  of  Israel  his  people,  as  it  is  most  certain 
he  does,  even  when  a  large  proportion  of  them,  proba- 
bly a  majority,  had  swerved  from  the  covenant,  and 
become  corrupt ;  shall  we  dare  to  go  directly  in  the 
face  of  his  declarations,  and  say,  they  are  not  his  peo- 
ple, because  they  are  thus  corrupted  ?  It  is  certainly 
more  prudent  to  bow  to  the  divine  wisdom,  than  thus 
to. lean  to  our  own  understandings. 

The  Baptists,  whose  peculiar  system  is  opposed  to 
that  which  is  exhibited  in  this  Treatise,  seem  to  imag- 
ine, and  often  insinuate,  even  publicly,  that  their  so- 
ciety is  distinguished  from  the  rest  of  the  nominally 
christian  world,  as  a   pure  Church.     The  doctrine  of 


C  148  ] 

close  communion,  upon  which  they  generally  practice, 
holds  out  this  language. 

Is  such  an  exclusive  appropriation  of  the  holy  char- 
acter just  ?  It  is  certainly  rash,  and  against  evidence  to  . 
say,  as  Dr.  Gill  does,  that  national  Churches  are  "  good 
for  nothing."     Has  the  visible  church  of  the  Redeem- 
er no  place   here  ?  Would  universal  heathenism  be  as 
good  ?  But  the  close  communion  doctrine  goes  farther. 
It  pronounces  all  dissenting  Churches,  if  Poedobaptist, 
good  for  nothing.*    Many  corruptions  prevail   among 
them  indeed.   But  what  reason  is  there  for  this  discrim- 
ination ?     If  entire   spiritual  purity,  in  doctrine  and 
practice,  be  the  essential  mark  of  the  visible  Church, 
it  is  apprehended  this  excluding  society  itself,  will  be 
found  good   for  nothing.     Have   they  no  unchristian 
opinions   or   practices  among  them  ?  Have  they   no 
corrupt  members  ?    We   certainly  witness    disputes 
among  them,  on  the  fundamental  articles  of  Christiani- 
ty.    Many  of  them  are  Arminians,   and  many  have 
become  Universalists  and  Deists.     We  witness  disre- 
gard of  the  sabbath,  and   neglect  of  public  worship. 
We  observe   disunion,   litigation,   and  angry  contests 
between  elders  and   churches,   and   between  brethren 
and  brethren.  We  witness  marks  of  that  covetousness, 
which  is   idolatry,  in  the   parsimony   with  which  the 
public  teachers  of  that  denomination,  are  generally  treat- 
ed ;   and  even  the  extinction  of  some  of  their  Church- 
es, through  the   mere  perverseness  of  their  members*. 
Let  us  not  then  be  told,  with  too   much  vaunting,  of 
the  exclusive  purity  of  any  denomination  ;  or  that  there 
is  such  a   contrast   in   moral  character,  between  the 
Jewish  and  Christian   communities,  that  they  cannot 
be  component  parts,  of  the  one  Church  of  the  living 
God. 

*  I  am  ready  to  pay  a  due  homage  to  the  candor  of  Dr.  Baldwin,  who  freely 
acknowledges  the  Christian  visibility  and  spirituality  of  some  of  our  Churches. 
But  how  this  is  reconcileable  with  the  doctiine  of  close  communion,  is  another 
question. 


•CHAPTER  VIIT. 


Respecting  the  coincidence  of  prophecies  and  facts,  in  regard  to 
the  advent  of  the  Messiah  to  his  people,  the  Jews  ;  his  treat- 
ment of  them  zohile  conversant  among  them,  and  the  conclu- 
sions which  are  to  be  drawn  from  this  treatment. 

WE  have  now  come  down  to  the  appearance 
of  that  extraordinary  person,  whom  the  types,  predic- 
tions,   history,  and  ritual   law  of  the  Old  Testament, 
principally  respected.     The  types,  history,   and  ritual 
law,  held  forth  a  general,  and  uninterrupted  testimony, 
in  regard  to  him.     The  predictions  ascertained  partic- 
ulars.    They  informed  of  his  descent,  of  the  time,  and 
place,  and  manner  of  his  appearing,  his  character,  the 
nature  of  the  work  he  would  accomplish  ;  the  station  he 
would  publicly  take  and  retain,  as   Lord  over  his  own 
house;  and  theeffects,  which  would  follow  the  fulfilment 
of  his  mediatorial  offices,    We  can  take  notice  of  these 
prophecies,  and  their   fulfilment,  no  farther  than  they 
stand  in  connexion  with  the  main  design  of  thfs  Trea- 
tise.    Several  predictions  have  been  already  introduced, 
which  need  not  here  be  repeated,  determining  the  un- 
filing stability,  and  pepetuity  of  Israel,  as  a  holy  soci- 
ety.    We  will  now  attend  to  a  few  others,  which  de- 
termine, that  the  Messiah  should  arise  in  the  midst  of 
them  as  such  ;  and  what  he  was  actually  to  do,   in  his 
public  ministry,  in  varying,  or  dissolving,   or  perpet- 
uating  this    society.       The   first   prediction   lo   this 
effect,  to   which   we   shall   attend,    is   that  of  Jacob, 
respecting  Judah.     Geneses  xlix.    8 — 12.     "  Judah, 
thou  art  he  whom  thy  brethren  shall  praise  ;  thy  hand 
shall  be  in   the   neck  of  thine   enemies  ;  thy  fathers 
children  shall  bow  down  before  thee  ;  Judah  is  a  Li- 
on's whelp  ;  from  the  prey  my  son,  thou  art  gone  up ; 


[  150] 

stooped  down,  he  couched  as  a  Lion,  and  as  an 
old  Lion  :  Who  shall  rouse  him  up  ?  The  sceptre  shall 
not  depart  from  Judah;  nor  a  lawgiver  from  between 
his  feet ,  until  Shiloh  comey  and  unto  him  shall  the 
gathering  oj  the  people  be.  Binding  his  foal  unto 
the  vine ;  and  his  asses  colt  unto  the  choice  vine, 
he  washed  his  garments  in  wine,  and  his  clothes  in 
the  blood  of  grapes.  His  eyes  shall  be  red  with  wine, 
and  his  teeth  white  with  milk."  This  whole  pre- 
diction is  of  one  character.  It  bespeaks  the  preem- 
inent station  which  the  tribe  of  Judah  should  hold ; 
its  strength,  perpetuity,  and  the  spiritual  blessings, 
with  which  it  should  be  remarkably  distinguished. — 
By  Shiloh,  it  is  conceded  on  all  hands,  is  meant 
the  Messiah.*  The  prophecy  then  determines,  that 
this  tribe  should  continue  in  its  preeminence  of  spir- 
itual glory,  till  he  should  come  ;  that  he  should  appear 
in  the  midst  of  it ;  that  he  should  take  a  conspicuous 
station  among  the  descendants  of  Jacob,  now  remaining 
in  this  tribe  ;  and  be  united  to  them,  as  their  visible 
head  and  king.f 

*  Le  Clerk  is  a  solitary  exception.  But  his  rendering  is  too  tautologies  to  be 
admitted. 

+  Very  different,  and  generally  unsatisfactory,  have  been  the  interpretation*, 
which  commentators  have  given  to  this  famous  prophecy  ;  particularly  this 
clause.  "  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  from  between 
his  feet,  until  Shiloh  come."  The  scep.re  and  lawgiver,  have  been  interpreted,  as 
having  respect  to  temporal  and  civil  authority.  This  interpretation  maizes  it 
necessary,  that  the  tribe  of  Judah  should  have  and  retain,  till  the  appearance  ef 
Christ,  a  civil  dominion,  wot  over  itself,  foe  that  would  bean  absurdity,  n«r 
•would  it  be  in  ?.greemcnt  with  the  terms  of  the  prophecy  ;  but  over  the  whole  of 
Israel:  And  that  there  should  be  a  succession  of  individuals  in  this  tribe,  at 
princes,  by  whom,  as  the  fountain  of  authority,  this  dominion  should  be  ex- 
ercised. 

The  captivities  and  degraded  state  to  which  the  Jews,  called  so  from  Judah, 
the  head  of  the  tribe,  were  subjected,  by  the  Babylonian,  and  Mediopcrsian  mon- 
arch;, Antiochtts,  and  the  Roman  Caesars,  seem  to  be  entirely  in  contradiction  to 
the  prophecy,  in  this  sense  of  it.  The  great  body  of  Israel,  had  besides,  tor 
ages,  been  entirely  disconnected  from  them  ;  and  in  no  respect,  subject  to  their 
government.  It  is  beyond  all  the  efforts  of  ingenuity  therefore, to  shew  how  the 
prophecy  has  been  fulfilled  upon  this  construction  of  it.  The  cause  of  the  em- 
barrassment, in  attemping  to  shew  its  fulfilment,  is  obvious.  A  system  ef  po- 
litical ascendancy  is  supposed,  which  was  not  intended.  Upon  the  principle  of 
this  Treatise,  which  is,  that  a  spiritual  or  religious  society  only  was  projected 
l>y  God,  the  interpretation  of  the  prophecy  is  easy,  and  the  fulfilment  of  it,  evi- 
dent. "  In  Judah  God  was  known.  He  chose  the  Mount  Zion  which  he  lov- 
ed." Here  was  always  found  the  remnant,  according  to  the  election  of  grace  ; 
the  society,  consisting  of  the  seed.  Here  the  law  was  preserved  and  had  its  in- 
Kuence,    Fgj,  "  from  Zion  went  forth  the  law  and  the  word  of  the  Lord  from 


[151] 

Another  prophecy,  in  agreement  with  this,  and  to  the 
same  purpose,  is  presented  in  the  89th  Psalm.  Here  is 
recorded  God's  absolute  covenant  with  David,  which 
has  already  been  quoted  at  large.  We  will  only  intro- 
duce two  or  three  verses,  which  ensure  the  coming  of 
the  Messiah,  as  the  offspring  of  David,  his  elevation  to 
his  throne,  and  the  perpetual  dominion  he  should 
maintain.  "  Once  have  I  sworn  by  my  holiness,  that 
I  will  not  lie  unto  David.  His  seed  shall  endure  for- 
ever, and  his  throne  as  the  sun,  before  me  ;  it  shall  be 
established  forever,  as  the  moon ;  and  as  a  faithful  wit- 
ness, in  heaven."  This  prediction  could  not  have  had 
respect  to  a  temporal  dominion.  The  seed  of  David 
did  not  enjoy  it.  It  respected  the  Messiah,  his  descent 
through  the  line  of  David,  his  appearance  in  the  partic- 
ular family  of  David,  and  the  sphitual  government  he 
should  assume,  and  maintain  over  his  own  people. 

Another  prophecy,  to  this  purpose,  is  in  Isaiah,  ix.  6. 
"  For  unto  us  a  child  is  born,  unto  us  a  son  is  given  ; 
and  the  government  shall  be  upon  his  shoulder,  and 
his  name  shall  be  called,  Wonderful,  Counsellor,  the 
Mighty  God,  the  everlasting  Father,  the  Prince  of  peace. 
Of  the  increase  of  his  government,  and  peace,  there 
shall  be  no  end,  upon  the  throne  of  David,  and  upon 
his  kingdom,  to  order  it,  and  to  establish  it,  with  judg- 
ment, and  justice,  from  henceforth,  even  forever." — 
Here  the  Messiah  is  undoubtedly  designed.  His  pe- 
culiar character,  as  God  manifest  in  the  flesh,  is  de- 
scribed. He  was  to  appear  in  the  midst  of  the  Jews, 
his  people,  in  the  humble  form  of  a  child.     He  was  to 

■Jerusalem."  Here  the  true  religion  w»  maintained.  Here  the  public  worship 
of  God,  was  kept  up,  in  its  spirituality,  and  glory  ;  here  the  holy  oracles  were  se- 
cured, and  transmitted,  as  a  sacred  deposit  ;  here  the  types  were  perpetuated  ; 
here  the  light  of  truth  continued  to  shine  ;  and  here  is  to  be  traced  the  genealogi- 
cal descent  of  Jesus,  ihe  son  of  Mary.  This  was  the  nature  of  the  preeminence,  to 
which  the  tribe  of  Judah  was  destined.  A  preeminence  like  this,  it  continued  to 
•njoy,  uninterruptedly,  till  the  Savior  came.  External  depressions  were  not  in- 
consistent with  it.  Bishop  Newton,  who  mainly  follows  Sherlock,  in  the  inter- 
pretation of  this  prophecy,  does  indeed,  endeavor  to  reconcile  it  with  fact,  upon 
the  plan  of  making  it  mean  no  more,  than  that  the  tribe  of  Judah  should  continue  a« 
a  tribe,  and  be  governed  by  judges,  or  princes,  from  within  itself.  But  this  is  ir- 
reconcilable with  the  general  tenor  of  the  prophecy,  and  with  fact.  This  im- 
plies no  ascendancy  above  the  other  tribes  ;  whereas,  such  an  ascendancvis  plain- 
ly declurtU.     And  the  very  first  king  over  Judah,  w»i  fiotn  the  tnbeof  Benjamin. 


[  152] 

ascend  the  throne  of  David  his  father,  not  as  a  tempo- 
ral prince,  but  as  the  king  of  saints.  He  was  to  take 
into  his  hands  ;  the  management,  and  ordering  of  that 
very  kingdom,  over  which  David,  as  a  type  of  him,  had 
presided..  Instead  of  terminating  that  kingdom,  and 
setting  up  an  entirely  new  one,  he  was  to  establish  it ; 
he  was  to  establish  it,  with  judgment,  and  with  jus- 
tice, even  forever.  If,  therefore,  this  kingdom  haa 
failed  ;  if  it  has  been  prostrated,  by  his  own  hand,  or 
by  any  agency  whatever  ;  and  another,  of  a  different 
character,  has  been  formed,  over  which  he  has  placed 
himself  as  king ;  he  has  not  executed  his  mission  ;  and 
the  word  of  God  has  become  of  none  effect.  Hag- 
gai  ii.  6,  7,  8,  9.  "  For  thus  saith  the  Lord  of  Hosts  ; 
yet  once,  it  is  a  little  while,  and  I  will  shake  the  heav- 
ens, and  the  earth,  and  the  sea,  and  the  dry  land  ;  and 
I  will  shake  all  nations,  and  the  desire  of  all  nations 
shall  come ;  and  I  will  fill  this  house  with  glory,  saith 
the  Lord  of  hosts.  The  silver  is  mine,  and  the  gold 
is  mine,  saith  the  Lord  of  hosts.  The  glory  of  this 
latter  house,  shall  be  greater  than  of  the  former,  saith 
the  Lord  of  hosts  ;  and  in  this  place  will  I  give  peace, 
saith  the  Lord  of  hosts."  By  the  desire  of  all  nations, 
is  unquestionably  meant  the  Messiah.  His  appearance 
was  to  be  attended  with  great  changes  in  the  external 
state  pf  the  Jewish  people,  and  among  the  heathen  na- 
tions. But  notwithstanding  these  changes,  which  for 
the  most  part  would  be  calamitous,  he  was  to  come  in 
full  gratification  of  the  expectations  of  all  who  waited 
for  redemption  in  Israel.  He  was  to  come  to  the 
temple  in  which  they  worshipped,  and  fill  it  with  the 
glory  of  his  personal  presence,  and  of  his  mighty  works. 
Malachi,  iii.  1.  "  And  the  Lord,  whom  ye  seek,  shall 
suddenly  come  to  his  temple  ;  even  the  messenger  of 
the  covenant,  whom  ye  delight  in  :  Behold,  he  shall 
come,  saith  the  Lord  of  hosts.  But  who  may  abide 
the  day  of  his  coming  ;  and  who  shall  stand  when  he 
appeareth  ?  For  he  is  like  a  refiner's  fire,  and  like  ful- 
ler's soap.  And  he  shall  sit,  as  a  refiner,  and  purifier 
of  silver  ;  and  he  shall   purify  the  sons  of  Levi  ;  and 


t  153  ] 

purge  them  as  gold,  and  silver,  that  they  may  offer 
unto  the  Lord,  an   offering   in  righteousness.     Then 
shall  the  offering  of  Judah,and  Jerusalem,  be  pleasant  to 
the  Lord,  as  in  the  days  of  old,  and  as  in  former  years. 
And  I  will  come  near  to  you  to  judgment,  and  I  will 
be  a  swift   witness  against   the  sorcerers,  and  against 
the  adulterers,  and  against  false  swearers,  and  against 
those  that  oppress  the  hireling  in  his  wages,  the  wid- 
ow, and  the  fatherless,  and  that  turn  aside  the  stranger 
from  his  right,  and  fear  not  me,  saith  the  Lord  of  hosts.'* 
Here  wc  are  told,  not  only  of  the  coming  of  the  Messiah 
to  his  temple,  but  of  the  effects  which  should  attend  his 
public   ministry.     He   would  purify,    and  purge  his 
people.     He  would  detect,  and  extirpate  the  impeni- 
tent, and  flagitious  part  of  them.    To  them,  the  day  of 
his  coming,  was  to  be  the  great,  and  dreadful  day  of 
the  Lord  ;  a  day  of  vengeance  ;  a  day  which  should 
burn  as  an  oven  ;   in   which  the   irreclaimable  should 
be  burnt,  so  that  there  should  not  be  left  of  them,  eith- 
er root  or  branch.     Unto  those  who  feared  his  name, 
he  was  to  arise,  as  the  sun  of  righteousness,  with  heal- 
ing in  his   wings.     They   were   to  be   the  remnant ; 
and  were  to  go  forth,  and  grow  up,  as  calves  of  the 
stall.     In  agreement  with  which,  was  the  prophecy  of 
Simeon.  Luke  ii.  34,  35.  "And  Simeon  blessed  them, 
and  said  unto  Mary  his  mother,   behold,  this  child  is 
set  for  the  fall,    and  rising   again,  of  many  in  Israel  ; 
and  for  a  sign,  which  shall  be  spoken  against.    (Yea,  a 
sword  shall  pierce   through  thine  own  soul  also)  that 
the  thoughts  of  many  hearts  may  be  repealed."     In 
coincidence  with  which,  was  the  declaration  of  John. 
Matthew  iii.   10,  11,  12.    "  And  now  also,  the  axe  is 
laid  unto  the  root  of  the   trees  ;  therefore,  every  tree 
which  bringeth   not  forth   good  fruit,  is  hewn  down, 
and  cast  into  the  fire  :   I  indeed,  baptize  you  with  wa- 
ter, unto  repentance  ;  but  he  that  cometh  after  me,  is 
mightier  than  I ;  whose  shoes  I  am  not  worthy  to  bear ; 
he  shall  baptize   you   with   the  Holy  Ghost,  and  with 
fire.     Whose  fan  is  in   his  hand  ;  and  he  will  thor- 
oughly purge  his  floor,  and  gather  his  wheat  into  the 
U 


[  15*  ] 


garner  ;  but  he  will  bum  up  the  chaff  with  unquench 
able  fire."  Thus  the  Messiah  was  to  come  upon  his 
own  floor,  disposing  of  its  contents,  separating  the 
holy  from  die  vile,  as  wheat  is  separated  from  the  chaff, 
in  the  fan.  The  former,  as  his  sheep,  he  was  to  carry 
in  his  arms,  and  secure,  and  nourish,  as  a  faithful  shep- 
herd. Over  them,  as  his  true  Israel,  his  redeemed,  he 
was  to  reign  gloriously.  In  them,  the  kingdom  was 
to  be  established,  and  perpetuated.  The  latter  were 
to  be  cut  down,  and  destroyed. 

Not  only  was  he  to  reign  in  righteousness  ;  but  he 
was  to  be  personally  righteous.  Isaiah  11  j i.  11.  "  By  his 
knowledge,  shall  my  righteous  servant  justify  many.'* 
He  was  to  be  a  Jew,  not  by  descent  only,  but  by  his 
entire  conformity  in  heart,  and  action,  to  the  law.  He 
was  to  be  preceded  by  an  extraordinary  messenger, 
denominated  Elijah,  whose  busines  it  should  lie,  to 
prepare  his  way,  and  announce  his  approach.  Mala- 
chi  iii.  5,  6.  "  Behold  I  will  send  you  Elijah  the 
prophet,  before  the  coming  of  the  great,  and  dread- 
ful day  of  the  Lord.  And  he  shall  turn  the  heart  of 
the  fathers  unto  the  children,  and  the  heart  of  the 
children  unto  the  fathers." 

Let  us  now  see  whether  events  do  not  coincide  with 
these  prophecies ;  and  whether  this  coincidence  do 
not  determine,  that  in  the  Jews,  the  kingdom  of  God, 
was,  in  fact,  perpetuated,  at  the  coming,  and  under  the 
public  ministry  of  the  Messiah,  and  till  he  left  the 
world. 

When  Joseph  is  told  by  the  angel,  that  Mary  shall 
have  a  son  of  the  Holy  Ghost,  he  is  directed  to  call 
his  name  Jesus  ;  and  the  reason  given  for  it  is,  "  for  he 
shall  save  his  people  from  their  sins."  This  phrase, 
his  people?  evidently  had  primary  respect  to  that  peo- 
ple, among  whom  he  wac;  to  arise.  Accordingly,  to 
him,  is  applied  by  Matthew,  Matthew  i.  22,23,  the 
prediction,  Isaiah  vii.  14.  "  Now  all  this  was  done, 
that  it  might  be  fulfilled,  which  was  spoken  of  the 
Lord,  by  the  prophet,  saying,  Behold,  a  virgin  shall  be 
with  child,  and  shall  bring  forth  a  son,  and  they  shall 


C  155] 

call  his  name  Emmanuel,  which,  being  interpreted,  is 
God  with  us."     The  words  of  Gabriel  to  Mary,  re* 
specting  her  son  Jesus,   are  these :  Luke  i.  32,  33, 
"  He  shall  be  great,    and  shall  be  called  the  son  of  the 
Highest ;  and  the  Lord  Gcd  shall  give  unto  him,  the 
throne  of  his  father  David  ;  and   he  shall  reign  over 
the  house  of  Jacob  forever  ;  and  of  his  kingdom,  there 
shall  be  no  end."  This  passage,  in  connexion  'with  the 
former,  proves,  that  the  house  of  Jacob  was  still  exist- 
ing ;  that  Christ,  as  its  proper  king,  appeared  to  place 
himself  at  the  head  of  it ;  and  that,  as  his  kingdom,  it 
was  to  be  perpetual.     Mary  herself,  under  an  evident 
inspiration,  is  prompted  to  say,  Luke  i.  54.  "  He  hath 
holpen/j/s  servant  Israel,  in  remembrance  of  his  cove- 
nant ;  as  he  spake  to   our   fathers,  to   Abraham  and 
to  his  seed  forever."     If  Israel  did  not  now  exist,  as  it 
ever  had  done,  as   God's  servant  ;  and  was  not  to  be 
exalted,  and  perpetuated,  in  this  character,  this  declara- 
tion would  not  apply.     Zacharias  also,  filled  with  the 
Holy  Ghost,  thus  prophecies.    Luke  i.  68.    "  Blessed 
be   the   Lord   God  of  Israel  ;    for    he  hath  visited, 
and  redeemed  his  people  ;  and  hath   raised  up  an  horn 
(a  symbol   of  strength)  for  us,  in    the   Jiouse  of  his 
servant  David."     When  the  angels  announced  to  the 
shepherds  the  birth  of  Jesus,  it  was  in  these  words,  re- 
markably agreeing  with  the  prophecy  in  Isaiah,  quoted 
a  little  above.     Luke  ii.  11.     "  For  unto  you  is  born 
this  day,  in  the  city  of  David,  a  Savior,  which  is  Christ 
the  Lord."     Simeon  unites  his  testimony.      "Alight 
to  lighten  the  Gentiles,  and  the  glory  of  thy  people  Is- 
rael."    His  genealogical  descent,  through  the  line  of 
David,    is    distinctly   traced,  both    by  Matthew   and 
Luke.*     Thus  he  took  on  him  the  seed  of  Abraham. 
And  being  constituted,  Rom.  xv.  8,    "  A  minister  of 
the  circumcision,  for  the  truth  of  God  to  confirm   the 
promises  made  unto  the  fathers  ;"  or  the  seed,  in  whom 
all  the  promises  of  the  covenant,  are  yea  and  amen,  he 
was  circumcised  the  eighth  day.     The  name  Jesus,  ex- 

*  Tliis  will  be  admitted  by  those  for  whom  I  wiite.     It  is  not  the  dr-ti^a  ef 
tiiis  Xreatise,  toobviau.  dtutical  eavih, 


C  155  ] 

pressive  of  his  office,  was  given  to  him.  When  the 
days  of  his  mother's  purification  were  accomplished,  he 
was  brought  to  Jerusalem  ;  and  presented,  by  a  sol- 
emn dedication,  in  the  temple.  As  it  behoved'him  to 
be  made,  in  all  things,  like  unto  his  brethren,  tempta- 
tion and  persecution  not  excepted,  his  life  was  sought 
by  a  jealous  and  cruel  king  ;  he  was  driven  into  Egypt ; 
was  detained  there  in  a  kind  of  bondage  ;  led  out  of  it, 
in  connexion  with  the  death  of  his  persesutors  ;  and  con- 
ducted to,  and  put  in  posession  of  the  land  of  promise, 
in  a  manner  remarkably  corresponding  with  the  expe- 
rience of  Israel,  as  a  body.  Being  made  under  the  law, 
he  was  in  all  respects  conformed  to  it.  In  obedience 
to  the  fifth  commandment,  he  was  subject  to  his  par- 
ents while  in  his  minority.  During  the  whole  time, 
antecedent  to  his  shewing  unto  Israel,  he  was,  "  holy, 
harmless,  undefiled,  and  separate  from  sinners."  He 
had  his  way  prepared  before  him,  when  he  was  about 
publicly  to  take  possession  of  the  throne  of  his  father 
David.  Mat.  iii.  1.  "  In  those  days  came  John  the 
Baptist,  preaching  in  the  wilderness  of  Judea,  and  say- 
ing, repent  ye,  for  the  kingdom  of  heaven  is  at  hand." 
At  the  age  of  thirty  years,  he  ascended  the  throne  of 
his  father  David.  By  an  inaugural  rite,  (which  will  be 
explained  in  a  following  chapter)  the  descent  of  the  Ho- 
ly Ghost  upon  him,  in  the  form  of  a  dove  ;  the  testimo- 
ny, by  an  audible  voice  from  heaven,  that  he  was  God's 
beloved  son  ;  and  the  witness  of  John  ;  he  assumed 
the  office,  and  entered  upon  the  discharge  of  the  duties, 
of  his  Messjahship.  He  enters  the  synagogues ;  preach- 
es righteousness  in  the  great  congregation  ;  applies  to 
himself,  publicly,  the  prophecies  respecting  the  Mes- 
siah. He  begins  to  collect  followers.  He  finds  Na- 
thaniel, an  Israelite  indeed,  in  whom  there  was  no 
guile  ;  John,  Andrew,  Philip,  Simon,  Matthew,  James, 
Thomas,  Levi,  fee;  Multitudes  soon  gather  round 
him,  to  hear  his  instructions,  and  sec  his  mighty  works. 
He  feeds  them  miraculously,  heals  their  diseases,  de- 
clares to  them  his  glory,  and  his  kingdom.  He  enters 
the  temple,  and  scourges  out  of  it  those  who  were  pro- 


[  157  ] 

faning  it.     His  fan  is  in  his  hand.     He  separates  the 
holy,  from  the  vile.     He  comforts  and  encourages  the 
former.     He  denounces  extermination  against  the  lat- 
ter.    With  ihe  former  he  converses  as  friends,  as  real 
brethren.     The  latter  he  reproves  and  condemns,  as 
brethren   in  name  only  ;  as  enemies,  who  were   con- 
spiring his  death.     To  the  former  he  says,  Luke  xii. 
32,   "  Fear  not  little  flock  ;  for  it  is  your  father's  good 
pleasure  to  give  you  the   kingdom."     lb.   xxii.    28. 
*'  Ye  are  they  which  have  continued  with  me  in  my 
temptations.     And  I  appoint  unto  you  a  kingdom,  as 
my  Father  hath  appointed  unto  me  ;  that  ye  may  cat 
and   drink  at  my   table,  in  my  kingdom,  and   sit  on 
thrones,  judging  the  twelve  tribes  oi  Israel,"  i.  e.   un- 
doubtedly, the  rebellious  part  of  the  twelve  tribes.    For 
these,  his  little  flock,  he  thus  interceeds.     John  xvii. 
"  I  have   manifested  thy  name,  unto  the  men  which 
thou  gavest  me  out  of  the  world,  thine  they  were,  and 
thou  gavest  them  me  ;  and  they  have  kept  thy  word. 
I  pray   for  them,  I   pray  not  for   the  world  ;   but   (or 
them  which  thou  hast  given  me,  for  they  are  thine  : 
And  all  mine  are  thine,  and  thine  are  mine,  and  I  am 
glorified  in  them."     To  the  latter  he  says,  John  viii. 
44.     "  Ye  are  of  your  father  the  Devil,  and  the  lusts  of 
your  father  ye  will  do."     These  were  all  descendants 
from  Abraham,  his  brethren,  and  visible  subjects  of  his 
kingdom  ;    those   who  received,   and  those  who  re- 
jected him.     For  we  are  told,  John  i.  11.     "  He  came 
unto  his  own,  and  his  own  received  him  not  ;  But  to 
as  many  as  received  him,  to  them  gave  he   power  to 
become  the  sons  of  God,  even  to  them  which  believe  on 
his  name,"  In  the  midst  of  his  affectionate  followers,  he 
enters  his  own  city  Jerusalem,  with  that  kind  of  tri- 
umph, which  suited  the   spirituality  of  his  dominion, 
and  allows  himself  to  be  acknowledged,  and  that  pub- 
licly, as  the  king  of  Israel.       Luke  xix.   37.     "  And 
when  he  was  come  nigh,  even  now  at  the  descent  of 
the  mount  of  Olives,  the  whole  multitude  of  the  disci- 
ples, began  to  rejoice,  and  praise  God  with  a  loud  voice, 
for  all  the  mighty  works,  that  they  had  seen,  saying. 


[  158  ] 

blessed  be  the  king  that  cometh  in  the  name  of  the 
Lord,  peace  in  heaven,  and  glory  in  the  highest."  He 
kept  the  passover,  in  careful  conformity  to  his  condi- 
tion as  a  Jew.  To  his  followers  he  instituted,  and 
with  them  he  partook  of  the  holy  supper.  To  them 
he  appeared  as  his  real  subjects  after  his  resurrection. 
To  them  he  gave  his  benediction.  With  them  he  left 
the  precious  deposit  of  his  word  ;  to  them  he  gave  in 
chnrge  the  preaching  of  his  kingdom  over  the  earth, 
with  the  promise,  "  Lo  I  am  with  you  alway,  even  un- 
to the  end  of  the  'world. "  And  in  their  sight  he  as- 
cended up  into  heaven. 

This    detail    may  be    thought    superfluous.      But 
it    is  an    appeal    to    facts,    as   coincident  with   the 
representations  which  have  been   given  in  the  preced- 
ing chapters,  and  the  prophecies  which   went  before, 
respecting  the  Messiah,    and  his  kingdom.     In   these 
facts,  we  see  him  uniting  himself  formally  and  public- 
ly, to  the  Jews,  as  his  people.     We  see  the  different  ef- 
fects of  his  ministry   upon   those  M?ho   believed ;  and 
upon  those  who  believed   not.     Wc   witness  the   sol- 
emn manner  in   which,  in  his    declarations,    interces- 
sions, and  public  treatment  of  them,   he  separates  be- 
tween those   who  are   Israel,   and  those  who  are  only 
of  Israel.     We  behold   him   gathering    his  loyal  sub- 
jects around  him,  as  that  kingdom,  of  which  he  is  head  ; 
and  which  he  was  to  order  and  establish  forever.     We 
behold  him  ordering  it,  and  establishing  it,  according- 
ly ;  and  leaving  the  world,  as  its  public  protector,  with 
his  benediction  resting  upon  it.     Here  is  not  the  least 
appearance   of  the   termination  of  one  kingdom,  over 
which  he  had  presided,  and  setting  up  a  new  one,  over 
which,  as  a  society  of  a  distinct  character,  he  was  to 
preside  in  future.     Had  Christ  excluded  the  whole  of 
the  Jewish  people,  from  being  connected  with  himself, 
as  Messiah,  and  united  himself  to  the  Gentiles  only  ; 
then  there  would  have  been  some  reason,  to  think  fa- 
vorably  of  such  an  idea.     Though  it  would  not  have 
followed,  even  then,  that  an   absolutely  new  kingdom 
was  instituted.     Because  it  is  evident  a  kingdom  may 


L  159  ] 

change  its  subjects,  without  being  dissolved.  But  we 
See  it  is  exactly  otheruays.  The  seed  of  Abraham, 
are  the  persons  exclusively,  to  whom  Christ's  public 
ministry  is  addressed,  to  whom  lie  is  visibly  united, 
and  of  whom  his  kingdom  consists,  when  he  finally 
leaves  the  world.  The  subjects  of  this  kingdom  arc 
all,  at  this  time,  native  Jews. 

But  there  is  supposed  to  be  a  difficulty  in  the  way  of 
admitting  this  conclusion,  from  the  manner  in  which 
our  Savior  speaks,  frequently,  of  the  kingdom  of  heav- 
en. He  says,  Mat.  iv.  17.  "  Repent,  for  the  king- 
dom of  heaven  is  at  hand."  Again  x.  7.  "  And  as 
ye  go,  preach,  saying,  the  kingdom  of  heaven  is  at 
hand"  He  says,  xi.  11.  "  Verily  I  say  unto  you, 
among  them  that  are  born  of  women,  there  hath  not 
risen  a  greater  than  John  the  baptist ;  notwithstanding, 
he  that  is  least  in  the  kingdom  of  heaven,  is  greater 
than  he."  This  manner  of  expression  is  supposed  to 
teach,  that  the  kingdom  of  the  Messiah  was  not  yet 
set  up ;  but  was  to  be  a  matter  of  future  establish- 
ment. The  phrases,  kingdom  of  heaven,  and  kingdom 
of  God,  seem  to  be  used  in  the  Gospel  as  of  equivalent 
meaning.  But  this  meaning  is  not  uniformly  the  same. 
Sometimes,  and  more  generally,  the  phrase,  the  king- 
dom of  heaven,  intends  the  state  of  the  Church,  in  this 
world,  sometimes  its  state  in  the  next ;  but  always  re- 
spects, as  far  as  I  have  observed,  the  state  of  the  church 
subsequent  to  Christ's  appearance  upon  earth,  as  its 
visible  head.  This  kingdom  is  certainly  distinguisha- 
ble from  the  gospel  itself.  Because  the  gospel  of  the 
kingdom  is  frequently  mentioned.  This  phraseology 
supposes,  that  the  Gospel,  and  the  kingdom,  are  two 
things.  The  Gospel  is  the  intelligence  communicated. 
The  intelligence  is,  that  the  kingdom  of  heaven  is  at 
hand.  The  original  word  translated  at  hand,  is  vr/ylne; 
and  signifies  local  nearness,  rather  than  nearness  in  re- 
gard to  time.  And  it  is  certain,  this  kingdom,  is  often 
spoken  of  by  our  Savior,  as  already  in  existence.  An 
example  of  it  we  have,  Mat.  xi.  12.  "  And  from  the 
days  of  John  the  baptist  even  until  now,   the  kingdom 


[  160] 

of  heaven  suffereth  violence,  and  the  violent  take  it  by 
force. "  It  must  have  existed,  or  it  could  not  have 
I)  -!i  a  subject  of  this  violence.  It  must  be  admitted^ 
that  the  observation  of  Christ,  in  the  verse  before  this; 
respecting  John  the  baptist,  implies,  that  he  (John)  was 
not  in  the  kingdom  of  heaven.  But  will  any  one  con- 
tend, that  he  was  not  in  the  kingdom  of  the  Messiah  ? 
•  tainly  he  was  a  subject  of  this  kingdom.  Prom- 
ises, predictions,  and  facts,  as  they  have  been  already, 
called  into  view,  prove,  that  it  had  long  existed,  and 
that  it  would  not  be  discontinued.  And  it  is  not  pre- 
tended that  there  are  two  kingdoms,  over  which  Christ 
maintains  a  mediatorial  government.  He  is  head  over 
all  things  unto  the  Church.  This  is  his  one  body,  the 
fullness  of  him  who  filleth  all  in  all.  The  phrase  then, 
kingdom  of  heaven,  must  have  an  appropriate  meaning. 
And  it  seems  to  intend,  Zion,  at  a  particular  period  of 
her  existence  ;  in  her  greater  enlargement,  spirituality, 
light,  and  beauty  ;  derived  from  the  Redeemer's  pres- 
ence, and  instructions,  and  the  more  abundant  effusions 
of  the  Holy  Ghost,  which  were  to  be  given.  The  day 
of  the  Messiah  was  to  be,  and  in  fact  was,  a  luminous 
day,  far  beyond  any  preceding  parallel;  Motives  were 
multiplied,  types  were  answered,  the  leading  promises 
of  the  former  dispensation  were  fulfilled;  the  Messiah- 
was  come  ;  the  spirit  was  richly  given,  and  grace  was 
glorified.  So  great  was  this  augmentation  of  glory,  to 
which  the  Church  was  raised,  as  to  justify  the  figura- 
tive representation  of  the  prophet,  Isaiah,  xxx.  26. 
"  Moreover  the  light  of  the  moon  shall  be  as  the  light 
of  the  sun,  and  the  light  of  the  sunshall.be  sevenfold,  as 
the  light  of  seven  dsys,  in  the  day  that  the  Lord  bind- 
eth  up  the  breach  of  his  people,  and  healcth  the  stroke 
of  their  wound."  This  was  somewhat  like  the  setting 
up  of  a  new  kingdom,  yet  it  was  in  fact  only  the  in- 
crease of  one  long  established.* 

*"  John  the  forerunner  of  Christ,  was  the  fust  who  administered  baptism, 
under  the  new  dispensation."  Baldwin  on  Baptism,  page  193.  Perhaps  I  do 
not  rightly  apprehend  what  Dr.  Baldwin  means  here  by  new  dispensation.  At 
any  rate  this  position  implies,  that  the  dispensation  wui  in  existence  prior  tt 
John's  begiitnin;;  to  baptizs. 


C  161] 

Again  it  is  objected,  that  the  prophecy  of  Dainel» 
Dan.  ii.  44,  "  And  in  the  days  of  these  kings  shall  the 
God  of  heaven  set  up  a  kingdom,  which  shall  never  be 
destroyed,  &c."  implies  the  erection  of  a  kingdom,orig- 
inal,  and  new  ;  and,  as  this  kingdom  is  acknowledged 
to  be  the  kingdom  of  the  Messiah,  under  the  latter  dis- 
pensation, this  kingdom  cannot  be  a  continuity  of  the 
Israelitish Church.  This  Dr.  Baldwin  has  advanced  as  am 
argument  against  the  sameness  of  the  Jewish  and  Chris^- 
tian  Churches.  The  whole  force  of  the  argument  depends 
upon  the  words  set  up.  If  these  terms  mean,  to  found 
originally,  there  is  some  plausibility  in  the  argument. 
But  demonstration  lies  against  this  interpretation.  The 
whole  current  of  scripture,  and  facts,  in  perpetual 
succession,  forbid  it.  As  makings,  covenant,  in  scrip- 
ture phraseology,  according  to  the  concession  of  Dr. 
Gill,  sometimes  means,  only  the  renewing,  or  farther 
confirming  a  covenant  already  established,  why  may  not 
setting  up  a  kingdom,  mean  merely,  the  exaltation,  and 
greater  extension  ofa  kingdom,  already  in  existence  ?  On 
consulting  the  Seventy,  I  find  the  original  word  trans- 
lated, set  up,  rendered  by  them  avaofyrei ;  and  Poole 
renders  it  suscitabit.  Chrysostom  renders  it  into  the 
very  same  word.  (Suscitabit  Deus  celi  regnum.) 
Schrevellius  renders  av<V7*j/x*,  excito ;  and  Williams,  in 
his  Concordance,  by  the  English  verb,  to  arise.  Neith- 
er of  these  renderings  suggests  the  idea  of  originating 
a  thing  as  entirely  new.  The  passage,  therefore,  ex- 
hibits no  proof  against  the  theory  we  have  established. 

But   Dr.  Balwin  imagines  that  there  is  proof,  that 
Christ  did  originate  a  kingdom,  as  an   entirely  new 

After  noting  so  far,  I  am  astonished  to  find  at  the  bottom  of  the  page,  that 
"  John  was  sent  to  introduce  the  new  dispensation  of  the  Savior."  Thus  he  wa» 
to  introduce  it,  and  yet  baptized  under  it.  So  difficult  it  is  to  find  when  this  sup- 
posed new  kingdom  began  to  be.  If  the  advocates  of  the  opinion  that  an  entirely 
new  kingdom  was  now  set  up  by  Jesus,  in  the  persons  of  his  first  followers,  and 
when  thev  were  collected  as  such,  will  turn  to  Luke,  xXii.  18,  they  will  find,  I 
think,  decisive  proof  that  their  opinion  is  erroneous.  "  For  I  say  unto  you,  I 
will  not  drink  of  the  fruit  of  the  vine  until  the  kingdom  of  God  shall  come."  Tlii» 
■was  at  the  institution  of  the  supper,  on  the  very  night  in  which  Christ  was  be- 
trayed. Yet  he  speaks  of  the  kingdom  of  God  as  to  come ,  a  future  event.  If 
this  phrase  means  a  new  kingdom  to  We  originally  erected,  why  then,  the  king- 
dom of  the  Mess. ah,  had  not  even  now  an  existence.  This  construction  must  fe* 
given  up.      It  involves  gross  contradictioM. 

w 


[162] 

thing,  from  the  fact,  which  I  have  introduced  to  prove 
the   contrary  ;    viz.  that   he   gathered  disciples,  and 
placed  himself  at  the  head  of  them,  in  distinction  from 
the   body    of    unbelieving  Jews.     The   question   is, 
What  were  these  disciples  anterior  to  their  being  thus 
collected  ?  Did  they    belong  to   the   heathen  world  ? 
Were  they  not  all  native  Jews  ?  Were  they  not  of  the 
visible  people  of  God,  the  Israel  whom  he  loved,  and 
redeemed  ?  Is  there  not  demonstration  that  some  of 
them  at  least,  and  much  reason  to  conclude,  that  near- 
ly all  of  them,  were  subjects  of  real  religion  ?  Was  not 
this  the  case  with  John  and  his  disciples  ?  Was  it  not 
the  case  with  Joseph,  and  Mary,  and  Simeon,  and  An- 
na, Zacharias,  and  Elizabeth  ?  And  why  should  it  not  be 
supposed  to  have  been  the  case  with  many  others  ?  Some 
we  are  told  believed  in  Christ,  who  did  not   confess 
him  ;   i.  e.  did  not  publicly  follow  him.     Now  to  what 
society  did   these  persons  belong  ?  Why  the  evasion 
is,  that  they  belonged  to  the  nation  of  the  Jews  ;  a  na- 
tion, in  the  civil  acceptation  of  that  term.     Jiut  we  have 
proved  that  Israel  was  not  a  nation,  in  this  sense  ;  that 
it  was  a  religious  society,  of  which  Christ  was  the  im- 
mediate head.     When  he  came  to  his  own,  he  did  not 
come  to  subjects  of  a  civil  government  ;  but  to  those 
who  stood  in  visible  relation  to  him  by  the  bonds  of  the 
Abrahamic  covenant.     It  is  true,  as  Dr.  Baldwin  says, 
that  a  large   proportion  of  the  Jews  hated  Christ,  and 
rejected  him ;  that  he  did  not  consult  their  pleasure,  or 
act  in  concert  with  them.     What  then  ?  Still  they  were 
his  own,  just  as  hypocrites  in  the  Church  are  now. 
"  He  came  unto  his  own  ;  and  his  own  received  him 
not."     They  were  his  subjects  ;  but  they  proved  them- 
selves to  be  rebellious  subjects,  just  as  a  multitude  of 
their  fathers  had  been  ;  and  were  cut  off  accordingly. 
If  they  had  not  been  his,  he  could  not  have  cut  them 
off.     All  that  the  Savior  did,  therefore,  in  thus  separat- 
ing the  holy  from  the  vile,  proves,  that  a  kingdom  was 
not  now  originally  formed.     Let  my  brother,  and  let 
the  reader  remember,  that  the  Messiah  was  to  order, 
and  establish  forever,  a  kingdom,  already  existing.-  To 


[  163  ] 

purge,  and  purify,  and  exonerate,  in  this  manner,  was 
to  order  and  establish.  But  to  set  up  an  entirely  new 
kingdom,  would  be  quite  a  different  thing.  The  prin- 
ciple here  contended  for,  as  a  matter  of  fact  will  be 
much  confirmed  as  we  proceed.  I  will  therefore  de- 
tain the  reader  no  longer  in  this  place. 


CHAPTER  IX. 


Respecting  the  rejection  of  the  unbelieving  part  of  Israel,  and 
the  translation  of  the  Messiah's  kingdom  into  the  Gentile 
world,  in  which  the  union  of  believing  jfezus  and  Gentiles,  un- 
der his  immediate  reign,  is  illustrated. 


UNDER  the  ministration  of  Christ,  we  have 
seen  a  part  of  the  Jewish  people,  following  him  as 
their  king,  and  acknowledged  by  him  as  the  sheep  of 
his  fold.  In  them  we  have  seen  his  kingdom  perpetu- 
ated, ordered,  and  established.  We  have  seen  another 
part,  and  this  the  largest,  hardened  in  impenitence  and 
unbelief,  rising  up  in  rebellion  against  their  own  Messi- 
ah, refusing  his  claims,  and  fatally  casting  him  out  of 
the  vineyard.  We  are  now  to  see  how  these  two  por- 
tions of  the  Jewish  people  arc  disposed  of.  We  will 
begin  with  the  unbelieving  part.  Upon  them,  Christ, 
during  his  ministry,  fixed  uncommon,  and  as  it  would 
seem,  with  respect  to  the  most  of  them,  unpardonable 
guilt.  "  If  I  had  not  spoken  unto  them,  they  had  not 
had  sin  ;  but  now  they  have  no  cloak  for  their  sin." 
Mat.  xxiii.  31.  "  Wherefore  ye  be  witnesses  unto 
yourselves,  that  ye  are  the  children  of  them  which  kil- 
led the  prophets.  Fill  ye  up  then  the  measure  of  your 
fathers  ;  Ye  serpents,  ye  generation  of  vipers,  how  can 
ye  escape  the  damnation  of  hell  ?"  Upon  them  espe- 
cially, must  have  rested  the  awful  denunciations  of;their 
lawgiver  Moses,  Deut.  xxviii.  6,  and  on.  u  And  it 
shall  come  to  pass  that  as  the  Lord  rejoiced  over  you 
to  do  you  good,  and  to  multiply  you  ;  so  the  Lord 
Will  rejoice  over  you  to  destroy  jou,  and  to  bring  you  to 
nought,  and  to  pluck  you  oft*  from  the  good  land,  whith- 
er ye  go  to  possess  it.  And  the  Lord  shall  scatter  thee 
iirnong  all  people,  from  one  end  of  the  earth  even  unto 


C  165  3 

the  other ;  and  there  thou  shalt  serve  other  gods, 
which  neither  thou,  nor  thy  fathers  have  heard,  even 
wood,  and  stone.  And  among  these  nations  shalt  thou 
find  no  ease,  neither  shall  the  sole  of  thy  foot  have  rest ; 
but  the  Lord  shall  give  thee  there,  trembling  of  heart, 
and  failing  of  eyes,  and  sorrow  of  mind,  &c."  The 
anterior  captivities  were  but  preludes  to  this  aw- 
ful extirpation.  At  the  close  of  the  prophecy  of 
Isaiah,  in  connexion  with  the  promise,  "  For  as  the 
new  heaven  and  the  new  earth,  which  I  will  make, 
shall  remain,  before  me,  so  shall  your  seed,  and  your 
name  remain"  (which,  by  the  way,  absolutely  secures 
the  perpetuity  of  Israel  beyond  the  effects  of  this  extir- 
pation) it  is  declared,  "  And  they  shall  go  forth,  and 
look  upon  the  carcasses  of  the  men%  that  have  trans- 
gressed against  me,  for  their  worm  shall  not  die,  nor 
shall  their  i\:c  be  quenched.  And  they  shall  be  an  ab- 
horring unto  all  flesh."  Sec  also  Mai.  last  chapter,  1st 
verse.  The  solemn  warning  of  John  the  baptist, 
though  it  has  been  already  introduced,  deserves  in  this 
connexion  to  be  noticed.  Mat.  ii.  7.  "  But  when 
he  saw  many  of  the  Pharisees  and  Sadducees,  ccme  to 
his  baptism,  he  said  unto  them,  O  generation  of  vi- 
pers, who  hath  warned  you  to  flee  from  the  wrath  to 
come  ?  Bring  forth,  therefore,  fruits  meet  for  repentance. 
And  think  not  to  say  within  yourselves,  we  have  Abra- 
ham to  our  father  ;  for  1  say  unto  you,  &c.  And  now 
also  the  ax  is  laid  at  the  root  of  the  trees.  Every  trcey 
therefore,  which  bringcth  not  jorth  good  fruit,  is  hewn 
down  and  cast  into  the  fire,"  Jesus  follows  up  and  con- 
firms these  denunciations,  as  applicable  to,  and  about 
to  be  executed  upon,  those  who  denied  him.  He  pre- 
dicts the  utter  demolition  of  their  temple  ;  the  treading 
down  of  Jerusalem,  until  the  times  of  the  Gentiles  be 
.  fulfilled  ;  that  there  shall  be  great  distress  in  the  land, 
and  wrath  upon  the  people  ;  that  these  wicked  ene- 
mies of  his,  who  would  not  that  he  should  reign  over 
them,  after  having  cast  him  out  of  the  vineyard,  and 
slain  him,  shall  continue  to  persecute  him  in  his  loy- 
al subjects,  till  a  final  period  is  put  to  their  visible  state, 


[  16G3 

as  die  people  of  God,  and  they  are  driven,  by  unpar- 
ralieled  judgments,  from  off  the  good  land  which  God 
had  given  to  them  ;  an  event  which  is  most  evidently 
intended  by  the  cnd>  which  was  to  come  before  that 
generation  entirely  passed  away.     After  the  passage 
from  Mat.  xxiii,  which  1  have  just  quoted,  as  expres- 
sive of  their  great  guilt,  he  subjoins  this  solemn  testi- 
mony.    "  Wherefore,  behold  I  send  untojou  proph- 
ets, and  wise  men,  and  scribes  ;  and  some  of  them  yc 
shall  kill,  and   crucify  ;  and  some  of  them  ye   shall 
scourge  in  your  synagogues,  and  persecute  from  city 
to  city,  that  upon  you  may  come  all  the  righteous  blood, 
shed  upon  the  earth,  from  the  blood  of  righteous  Abel, 
unto  the  blood  of  Zacharias,  son  ofBarachias,  whom  ye 
slew  between  the  temple,  and  the  altar.     Veiily  I  say 
unto  you,  all  these  things  shall  come  upon  t/iis  genera- 
tion.    O  Jerusalem,  Jerusalem,  thou  that  killest  the 
prophets,  and  stonest  them  that  are  sent  unto  thee, 
how  often  would  I  have  gathered  thy  children  together, 
as  a  hen  gathereth  her  chickens  under  her   wings,  and 
ye  would  not.     Behold  your  house  is  left  unto  you 
desolate.     For  I   say  unto  you  ye  shall  not  see  me 
henceforth,  till  ye  shall  say,  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord."     This  is  the  prophetic  des- 
tiny of  the  unbelieving  Jews,  under  which  they  were 
to  remain,  as  cut  off  branches,  till  the  second  coming 
of  Christ.     Events  have  exactly  coincided  with  these 
denunciations.     The  converts,  which  were  afterwards 
made  by  the  preaching  of  the  Apostles,  excepted,  they 
were  in  fact  extirpated,  in  one  form  or  another,  from 
the  land  cf  their  inheritance.     Hundreds  of  thousands 
of    them    fell  a  sacrifice    to  their    public    enemies/ 
Multitudes  became  victims   to  each  other's  cruelty. 
Their  temple  was  burnt  to  the  ground,  their  city  rased, 
their  country  desolated,  and   the   miserable  fugitives 
were  scattered  into  the  four  winds.     The  blessing  no 
longer  attached  itself  to   them,  nor  was  it  transmitted 
to  their  descendents.     They  were  no  longer  of  the  vis- 
ible seed.     According  to  the  declaration  of  the  Apos- 
tle, "  wrath  came  upon  them  to  the  uttermost."    The 


^ 


[167] 

vail  of  unbelief  was  thenceforth  upon  their  hearts  ;  ami 
they  are  now,  as  nauseous  carcasses,  an  abhorrence  to 
all  fltsh.  "  Behold  therefore  the  goodness  and  severity 
of  God !  on  them  which  fell,  severity." 

Let  us  now  consider  the  disposal  of  those,  who,  as 
loyal  subjects,  followed  their  king.  This  we  shall  find 
to  have  been  altogether  the  reverse  of  the  other. 

Here  we  are  to  recollect  the  many  promises  which 
had  been  made  of  the  unceasing  continuance  of  the 
name  and  the  seed  of  Israel,  some  of  which  have  been 
called  into  view,  and  need  not  here  be  repeated.  We 
are  to  recollect  that  the  Messiah  was  to  be  a  horn  of 
salvation,  (a  symbol  of  invincible  strength)  to  his 
people  Israel ;  and  that,  being  on  the  throne  of  David 
his  father,  he  Mas  to  order  and  establish  his  kingdom 
forever.  And  we  are  to  recollect,  that  the  zeal  of  the 
Lord  of  hosts  was  pledged  to  do  this. 

Accordingly  we  see  this  very  kingdom  of  the  Mes- 
siah going  down  the  lapse  of  time  ;  and,  with  irresis- 
tible progress,  triumphing  over  all  opposition,  even  in 
our  own  day.  We  see  it  surviving  the  general  wreck 
of  Empires,  and  about  to  rise  upon  the  entire  ruins  of 
them  all,  as  an  eternal  excellency,  the  perfection  of 
beauty. 

At  the  time  of  Christ's  ascension,  this  kingdom  con- 
sisted of  a  pretty  large  number  of  subjects.  For,  af- 
ter his  resurrection,  he  appeared  to  above  five  hundred 
brethren  at  once.  These  could  be  but  a  part,  of  the 
whole  number,  of  his  adherents.  Some  of  these  five 
hundred,  were  alive  when  Paul  wrote  his  first  Epistle  to 
the  Corinthians,  about  twentysix  years  afterwards.  See 
the  15th  chap,  of  that  Epistle.  To  these,  of  whatever 
number  they  might  consist,  under  the  preaching  of  Pe- 
ter, at  the  Pentecost,  were  added  about  three  thousand 
souls.  Acts.  ii.  41.  These  were  all  native  Jews ;  as 
were  those  to  whom  they  were  added.  Peter  addressed 
them  as  such.  And  the  Gospel  was  not  yet  preached, 
either  by  Christ  or  his  apostles,  to  the  Gentiles.  These 
continued  daily,  with  one  accord,  in  the  temple  ;  the 
principal  place  of  worship,  for  the  Church,   since   the 


C  168] 

days  of  Solomon.  They,  with  their  fellow  believers, 
were  t/ie  Church.  For  it  is  said  in  the  last  verse  of 
the  chapter.  "  And  the  Lord  added  to  the  Church, 
daily  such  as  should  be  saved.''  We  have  here  then 
undeniably  the  Church  of  Christ,  consisting  altogeth- 
er of  native  Jews,  members  of  the  tribe  of  Judah,  and 
the  seed  of  Abraham.  To  this  Church,  mention  is 
made  in  the  4th  chap.  4th  verse,  of  the  addition  of  about 
five  thousand  more  believers.  These  also  were  native 
Jews.  Afterwards,  Acts  v.  14.  that,  "  believers  were 
the  more  added  to  the  Lord ;  multitudes,  both  of  men 
and  of  women."  These  also  were  Jews.  In  the  6th 
chap.  7th  verse,  is  an  additional  testimony  to  the  still 
greater  augmentation  of  the  Church.  "  And  the  word 
of  God  increased ;  and  the  number  of  the  disciples 
multiplied  in  Jerusalem, greatly ;  and  a  great  number  of 
priests  were  obedient  to  the  faith." 

The  apostles,  and  leading  brethren  of  the  Church, 
were  soon  after  this,  dispersed,  by  a  violent  persecu- 
tion, through  the  regions  of  Judea  and  Samaria.  But, 
"  they  that  were  scattered  abroad,  went  every  where, 
(still  however  within  the  limits  of  those  regions ;  and 
their  labours  appear  to  have  been  confined,  even  in  Sa- 
maria, to  the  Jews)  preaching  the  word." 

We  have  now  arrived  to  the  time,  when  the  ingather- 
ing of  the  Gentiles  began ;  a  period  of  great  impor- 
tance, not  as  terminating  the  kingdom  of  the  Messiah  ; 
but  as  involving  a  great  change  in  the  actual  state  of 
that  kingdom.  By  this  event,  the  system  of  adoption, 
which  was  wrought  into  the  Abrahamic  covenant,  as 
an  essential  part  of  the  economy  of  the  kingdom,  Mas 
carried  into  extensive  effect ;  the  partition  wall  between 
Jews  and  Gentiles  was  broken  down ;  and  the  king;, 
dom  removed  from  its  local  position,  into  the  midst  of 
an  immense  people,  hitherto  sitting  in  the  region  and 
shadow  of  death.  This  event,  therefore,  claims  a  care- 
ful consideration.  But  before  we  enter  upon  it,  that 
nothing  essential  to  the  economy  may  be  left  in  doubt, 
I  deem  it  expedient  to  subjoin  farther  evidence,  dedu* 
ced  from  the  Epistles,  that  the  Church,  whose  history1 


i.  169  3 

We  have  so  far  traced,  is  in  fact  a  continuance  of  Israel, 
as  a  society ;  and  that  this  society  was  continued  long 
after  the  accession  of  the  Gentiles.  Perhaps  it  is  su- 
perfluous. But  on  a  subject  of  so  much  practical  im- 
portance, and  such  diversity  of  opinion,  the  reader  will 
pardon  an  accumulation  of  evidence,  which  to  him  may 
seem  needless. 

Paul,  in  his  Epistle  to  the  Church  at  Rome,  which,  as 
it  would  seem,  from  several  passages  in  it,  consisted 
partly  of  Jews,  and  partly  of  Gentiles  ;  an  epistle  sup- 
posed to  have  been  written  about  seven  and  twenty- 
years  after  Christ's  ascension,  expressly  teaches  the 
continuance  of  the  true  Israel,  in  the  believing  Jews, 
who  then  existed  ;  and  in  distinction  from  the  unbe- 
lieving Jews,  who  were  hardened,  and  cast  away,  as 
vessels  of  wrath.  Rom.  ix.  22.  25,  24.  "What  if 
God,  willing  to  shew  his  wrath,  and  make  his  power 
known  ;  endured  with  much  long  suffering,  the  vessels 
ofivrath,  fitted  to  destruction.  And  that  he  might 
make  known  the  riches  of  his  glory,  on  the  vessels  of 
mercy,  which  he  had  prepared  unto  glory.  iLven  us, 
whom  he  hath  called,  not  of  the  Jews  only,  but  also  of 
the  Gentiles."  These  believing  Jews  were  called,  and 
made  vessels  of  mercy.  In  the  27th  verse,  the  Apos- 
tle tells  us,  they  were  the  remnant  of  Israel.  "  Esaias 
also,  crieth  concerning  Israel,  though  the  number  of 
the  children  of  Israel  be  as  the  sand  of  the  sea,  a  rem- 
nant shall  be  saved."  This  prediction  he  considers 
as  fulfilled,  in  the  persons  of  those  then  existing  believ- 
ing Jews,  of  whom  he  was  one.  This  idea  he  resumes 
in  the  beginning  of  the  eleventh  chapter.  "  I  say 
then,  hath  God  cast  away  his  people?  God  forbid. 
For  I  also  am  an  Israelite,  of  the  seed  of  Abraham,  of 
the  tribe  of  Benjamin.  God  hath  not  cast  away  his 
people  which  he  foreknew."  They  still  remain  his 
people,  by  the  same  covenant  bonds,  in  which  they  had  ev- 
er been  allied  to  him.  He  adds  in  the  5th  verse. 
"  Even  so  then,  at  this  present  time,  there  is  a  remnant, 
according  to  the  election  of  grace.  The  same  idea  he 
inculcates  bv  the  similitude  of  an  olive  tree,  verse  16. 
X 


C  170] 

u  And  if  the  root  be  holy,  so  are  the  branches."  It  is 
continued,  verse  17.  "  And  if  some  of  the  branches 
were  broken  off."  This  implies  that  some  of  them 
remained.  Let  the  olive  tree  therefore,  introduced  by 
Paul  in  this  place,  represent  what  it  may,  this  clause 
undeniably  proves,  that  the  believing  Jews  held  pre- 
cisely the  same  character,  and  relation,  with  their  earli- 
est progenitors  ;  or  with  Abraham,  in  whom  their  soci- 
ety was  founded. 

As  there  is  much  evidence  of  the  point  before  us  in 
this  figure  of  the  olive  tree  ;  and  as  we  shall  have  oc- 
casion to  make  a  farther  use  of  it  in  this  chap, 
ter,  and  in  the  subsequent  parts  of  this  Treatise,  it  is 
necessary  we  should  determine  here  what  the  Apostle 
designed  it  should  represent.  To  settle  this  matter, 
we  must  resolve  the  question,  from  what  were  the 
unbelieving  Jews  broken  off  ?  The  branches  that  are 
supposed  to  be  broken  off,  it  is  conceded  on  all  hands, 
represent  them.  The  tree,  therefore,  must  represent 
that,  whatever  it  be,  from  which  the  unbelieving  Jews 
were  broken  off. 

It  is  contended  by  some,  that  this  was  the  enjoyment 
of  Gospel  means,  and  offers.  Thus  Dr.  Jenkins,  in  his 
Defence  of  the  Baptists,  page  63,  says,  "  No  doubt  the 
Jews  had  those  outward  ad-vantages,  that  the  Gentiles, 
who  were  wild,  had  not."  And  page  G6,  "But  to 
the  participation  of  Gospel  blessings,  in  a  Gospel 
Church  state,  with  the  Jews  who  believed  ;  but  from 
which  the  Jews  who  believed  not,  were  broken  off."* 
Thus  also  Mr.  Andrews  observes,  in  his  Vindication, 
page  12.  "  The  representation  which  Paul  meant  to 
to  communicate  by  the  metaphor  of  the  olive  tree,  is 
simply  the  opportunity,  or  proffer  oS.  salvation,  by  Jesus 
Christ,"  page  14.  "  In  consequence  of  their  having 
rejected  the  proffer  of  salvation,   they  were  broken  off 

*  Is  it  then  true,  that  the  unbelieving  -Jews  were  once  in  "  a  Gospel  Church 
state  ?"  When  ?  In  what  is  called  the  Christian  Church  ?  Then,  undoubtedly, 
the  Christian  Church  is  but  a  continuity  of  the  Jewish  Church.  For  it  is  cer- 
tain they  never  were  members  of  the  former,  as  a  distinct  society  from  the  latter. 
In  what  is  called  the  Jewish  Church  ?  Then  that  was  a  Gospel  Church.  S» 
do  crrorists,  in  spite  of  themselves,  get  entangled  in  the  truth. 


[  171  ] 

from  those  privileges  which  they  had,  or  might  have 
enjoyed."*  But  the  fact  is,  they  have  never  been  bro- 
ken off  from  these  privileges,  and  proffers.  They 
have  still  the  whole  of  the  Old  Testament  scriptures  in 
their  hands.  And  those  of  the  new,  are  in  the  hands 
of  some  of  them,  and  at  the  command  of  all.  The 
Gospel  was  preached  to  them,  even  in  Judea,  years  af- 
ter this  Epistle  was  written.  It  has  been  preached  to 
them  in  every  age  since.  At  this  day,  wherever  they 
are  dispersed,  through  Europe,  Asia,  and  America, 
salvation  is,  with  greater  or  less  clearness,  overtured 
to  them.  Conversions  are,  in  fact,  made  from  a- 
mong  this  people.  How  are  they  made  ?  •Without 
opportunity,  and  without  the  proffer  of  salvation  ?  Then 
faith  does  not  come  by  hearing,  nor  hearing  by  the 
word.  By  what  means  is  the  promise,  that  they  shall 
be  graffed  in  again,  to  be  executed  ?  Must  it  not  be  by 
the  ministration  of  the  word  ?  Gospel  advantages  and 
means,  must  be  brought  to  them  prior  to  their  being 
graffed  in.  Therefore,  they  must  be  enjoyed  while 
they  are  broken  off.  An  interpretation,  which  is  ab- 
surd in  itself,  and  contradicted  by  undeniable  facts, 
cannot  be  admitted. 

2.  That  from  which  the  unbelieving  Jews  were  brok- 
en off,  cannot  be  Jesus  Christ,  personally  and  separate- 
ly considered,  as  an  object  of  faith  and  hope.  This  is 
the  account  which  Dr.  Baldwin  gives  of  the  olive  tree, 
in  his  last  publication,  page  240.  "  By  the  good  olive 
tree,  therefore,  we  rather  think,  Christ  himself  is  in- 
tended." But  this  interpretation  leads  him  at  once 
into  a  sad  self-contradiction.  For,  putting  the  ques- 
tion, which  he  perceived  would  immediately  arise  in 
the  reader's  mind,     "  If  so,  it  may  be  asked,  how  can 

•"  Or  might  have  enjoyed."  What!  broken  off  from  something  to  which 
they  never  were  united  ?  But  Mr.  Andrews  endeavors  to  defend  this,  by  an  ap- 
peal to  the  words  of  Christ.  "  There  shall  be  weeping,  and  gnashing  of  teeth, 
when  ye  shall  see  Abraham,  Isaac,  and  Jacob,  and  ail  the  prophets  in  the  king- 
dom of  God,  and  you  yourselves  thrust  out."  But  this  is  a  poor  defence.  For 
these  persons  were,  in  fact,  in  the  kingdom  of  God.  What  absurdity,  to  speak 
of  their  being  thrust  out,  unless  they  had  been  previously  in  ?  A  parallel  place 
we  have  in  Matthew  viii.  12,  "But  the  children  of  the  kingdom  shall  be  cart 
out&c." 


[  172] 

it  be  said,  that  the  unbelieving  Jews  were  branches  (as 
they  must  have  been  in  some  sense)  or  they  could  not 
be  broken  off  ?"  He  answers,  "  They  were  so  consid- 
ered in  consequence  of  their  'visible  profession.  As  a 
nation,  they  professed  to  be  his  people."  Then  the 
nation  of  the  Jews,  were  a  nation  of  professing  Chris- 
tians. This  is  either  to  concede  every  thing  to  us  ; 
that  the  nation  of  the  Jews  was  the  visible  kingdom  of 
the  Messiah  ;  or  it  is  a  declaration  without  any  mean- 
ing. If  by  professing  people,  be  intended,  that  they 
were  professed  believers  in  Christ,  as  the  twelve  di- 
sciples were,  this  is  notoriously  contrary  to  fact.  For, 
from  first  to  last,  they  openly  rejected  him.  "  He 
came  unto  his  own,  and  his  own  received  him //or." 
They  did  not  receive  him  by  any  kind  of  visible  sub- 
mission ;  but  perpetually  opposed,  and  at  last  crucified 
him.  Besides,  How  could  they  be  cut  off  from  a  visi- 
ble profession  ?  A  man  may  profess  as  long  as  he  lives, 
let  him  be  in  one  state  or  another.  Did  the  thousands 
of  unbelieving  Jews  now  existing,  ever  make  such  a 
profession  ?  Certainly  not.  No  part  of  the  world, 
have  been  more  openly  inimical  to  Jesus,  than  this  peo- 
ple. 

3.  That  from  which  the  unbelieving  Jews  were 
broken  off,  was  not  the  society  of  the  elect,  as  such,  or 
those  who,  according  to  God's  eternal  predestination, 
become  enriched  with  the  adoption  of  sons.  For  these 
all  are  branches  which  abide  in  the  vine,  and  must  in- 
fallibly be  saved.  They  are  vessels  of  mercy,  toward 
whom,  this  severity  is  not  shewn. 

4.  It  does  not  seem  satisfactory  to  say,  with  Mr.  Pe- 
ter Edwards,  that  the  olive  tree  represents  simply  a 
visible  Church  state.  It  is  not  denied,  it  is  one  of  the 
principles  of  this  Treatise,  that  some  of  these  unbe- 
lieving Jews  were  in  a  visible  Church  state,  and  cut 
off  from  it  by  open  unbelief.  And  dismemberment  in 
this  sense  is  undoubtedly  involved  in  that  dispensation 
by  which  they  were  broken  off.  But  does  a  simple, 
visible  Church  state,  come  up  fully  to  the  idea  convey- 
ed by  the  metaphor  of  the  olive  tree  ?  Does  this  state 


C  i"  ] 

comprehend  the  fatness  of  which  the  believing  Gci. 
tiles  partake  ?  Docs  it  distinguish  living,  from  nomin- 
al Christians  ?  Are  all  who  are  in  this  state  subjects  of 
saving  faith  ?  Is  this,  and  this  only,  the  state  into  which 
the  unbelieving  Jews  are  to  be  grafted  again  ?  Is  this 
all  that  is  implied  in  the  effect  of  the  vail's  being  taken 
from  the  heart,  and  their  turning  to  the  Lord  ?  Would 
the  salvation  of  all  Israel  follow  of  course  ?  I  confess 
myself  not  satisfied  with  this  explanation.  And  am 
constrained,  therefore,  to  adopt  another  idea,  viz, 

•5.  That  from  which  the  unbelieving  Jews  were 
broken  off  was  the  Society  of  Israel,  without  any  respect 
to  the  distinction  of  visible  and  invisible  membership,, 
Let  this  matter  be  a  little  explained.  It  has  appeared 
from  passages,  which  have  been  introduced,  and  there 
are  a  multitude  of  others  of  alike  kind, that  Israel,  as  an 
entire  community,  is  often  addressed  under  the  notion 
of  a  single  person.  "Moreover  he  will  bring  upon 
thee  all  the  diseases  of  Egypt,  which  thou  wast  afraid 
of,  and  they  shall  cleave  unto  thee"  This  language 
expresses  a  complete  unity.  All  over  the  scripture, 
injunctions,  predictions,  promises,  and  threatcnings  are 
addressed  to  this  society,  in  the  second  person  singular, 
as  though  it  were  an  individual,  existing  through  the; 
succeesive  periods  of  time.  This  mode  of  speaking, 
while  it  marks  the  identity  and  unity  of  the  Society 
with  peculiar  force,  seems  to  exclude  the  distinction 
of  visible  and  invisible  membership,  though  it  really 
exists.  In  a  manner  corresponding  with  which,  oui 
Lord  says,  John  xv.  1,2.  "I  am  the  true  vine,  and 
my  father  is  the  husbandman.  Every  branch  in  me 
that  beareth  not  fruit,  he  taketh  away  ;  and  every 
branch  that  beareth  fruit,  he  purgeth  it,  that  it  may 
bring  forth  more  fruit."  5th  verse,  "  I  am  the  vine, 
ye  are  the  branches."  Here  the  Savior  identifies  his 
followers  with  himself ;  all  of  them  without  distine- 
tion.  He  and  his  people  are  one  person,  as  much  as 
the  vine  and  the  branches  are  one  vine.  Yet  some 
of  these  followers  of  his,  who  are  in  him,  according  to 
the  metaphor,  as  much,  and  in  the  same  sense,  as  ihe 


[  174] 

others,  arc  dead,  unproductive  branches.  The  others 
are  vigorous.  They  partake  of  the  life  and  fatness  of 
the  vine,  and  bear  fruit.  The  vine,  and  the  olive  tree 
are  evidently  parallel  figures.  They  both  represent 
subjects  of  which  unity  is  predicated.  The  olive  tree, 
then,  as  used  by  the  Apostle,  must  be  designed  to  rep- 
resent Israel,  as  a  body,  without  any  respect  to  visible 
and  invisible  membership,  in  regard  to  individuals. 
Accordingly  Israel  simply  considered  is  referred  to 
expressly  in  the  context,  without  any  respect  to  such  si 
distinction.  "  And  so  all  Israel  shall  be  saved.  As 
it  is  written,  there,  shall  come  out  of  Sion  the  deliver- 
er, and  shall  turn  away  ungodliness  from  Jacob."  This 
explanation  is  confirmed  by  the  nature  of  the  other  fig- 
ure the  Apostle  introduces.  "  If  the  first  fruits  be 
holy,  the  lump  is  also  holy."  It  is  agreeable  to  the  in- 
troductory verse  of  the  chapter,  which  is  undoubtedly 
to  be  used  as  a  key  for  the  opening  of  the  whole  chap- 
ter. "  I  say  then  hath  God  cast  away  his  people  .?" 
He  doth  not  distinguish,  and  say,  visible  or  invisible 
people  ;  but  people  indefinitely,  as  one  society.  "God 
forbid."  This  people  continues.  The  explanation  is 
confirmed  by  the  remark  of  the  Apostle  in  the  25th 
verse  ;  "  blindness,  in  part,  is  happened  to  Israel  ;"  (to 
this  one  body.)  With  this  explanation,  and  as  far  as  I 
can  sec  with  no  other,  the  whole  process  of  the  meta- 
phor, and  the  whole  context  are  reconcileable.  To 
Israel  the  Gentile  world  is  opposed.  From  the  Gentile 
world,  as  a  wild  olive,  a  body  of  Idolaters,  the  believ- 
ing Gentiles  were  taken,  and  inserted  into  Israel.  Un- 
belief is  the  thing  which  cuts  off  from  Israel^  as  it  ever 
had  done.  Gentiles  become  inserted  by  faith.  Israel 
is,  holiness  to  the  Lord  ;  and  in  that  respect,  i.  e.  in 
regard  to  its  peculiar  character,  and  its  being  the  sub- 
jest  of  the  blessing,  is  justly  represented  by  the  fatness 
of  the  olive  tree.  Abraham  and  Christ  are  both  of  this 
Israel  ;  the  one  the  Father,  the  other  the  seed,  to  whom 
ultimately  the  promises  were  made  ;  and  in  whom  they 
are  yea  and  amen.  The  unbelieving  Jews, were  natur- 
al branches  of  this  one  tree  ;  or  naturally  belonged  to. 


[  175  3 

Israel,  as  they  descended  from  this  common  stock. 
When  they  shall  cease  to  be  unbelievers,  they  shall  be 
brought  into  Israel  again,  and  take  their  natural  posi- 
tion. But  if  this  shall  be  true  of  them,  and  we  have 
the  absolute  promise  of  God  that  it  shall,  certainly 
Israel  will  be  in  being,  as  the  original  stock,  into  which 
they  may  be  reinserted.  * 

If  the  reader  should  be  satisfied  with  this  explana- 
tion of  the  figure  of  the  olive  tree,  he  will  agree,  that  it 
is  undeniable  proof,  of  the  continuity  of  ihe  ancient 
Israel,  as  the  spiritual  inheritance  of  Jehovah.  If  he 
should  not,  still  evidence  will  be  furnished,  in  the  con- 
nexion, of  this  truth.  No  construction  can  possibly 
be  put  upon  it,  which  shall  annihilate  this  evidence. 
For  there  are  branches  which  remain,  and  they  stand 
on  the  stock  on  which  they  originally  grew.  These 
are  the  remnant,  in  which  Israel  is  perpetuated.  If  it 
be  supposed  that  the  Abrahamic  covenant  is  represent- 
ed by  the  olive  tree,  this  will  result  in  the  same  con- 
clusion. For  Israel,  as  an  indissolvable  society,  is  es- 
tablished upon  that  covenant. 

Another  passage,  proving  the  actual  continuity  of  Is- 
rael, is  found  in  the  3d  chapter  of  the  Epistle  to  the 
Hebrews,  at  the  beginning.  The  writer  of  this  Epis- 
tle, generally  supposed  to  be  Paul,  is  addressing  him- 
self to  believing  descendants  from  Abraham.  To  them 
he  says,  "  Wherefore,  holy  brethern,  partakers  of  the 
heavenly  calling,  consider  the  Apostle,  and  high  priest 
of  our  profession,  Jesus  Christ;  who  was  faithful  to 
him  that  appointed  him  ;  as  also  Moses  was  faithful  in 
all  his  house.  For  this  man  was  counted  worthy  of 
more  glory  than  Moses,  as  he  which  hath  builded  the 
house,  hath  more  honor  than  the  house."  Here  Mo- 
ses is  considered  as  belonging  to  that  one  temple  of 
grace,  which  Jesus  Christ  has  reared.  If  he  belong- 
ed to  it,  than  did  all  the  true  Israel.  The  Apos- 
tle adds  in  the  6th  verse.  "  But  Christ,  as  a  son 
over  his  own  house^  (the  house  is  but  one)  whose  house 

*  Dr.  Doddridge  seems  to  coincide  with   this  idea.     Though  his  paraphrase  is 
by  no  means  unambiguous  or  critical. 


C  176] 

.  ii  we  hold  fast  the  confidence,  and  the  rejoic- 
ing of  the  hope,  firm  unto  the  end."  Here  the  Jewish 
believers,  existing  at  that  time,  of  whom  Paul  was  one, 
are  declared  to  be  Christ's  house,  built  by  him  as  Sa- 
vior, and  to  which  Moses,  and  the  rest  of  the  pious,  of 
primitive  Israel,  belonged. 

That  the  first  Epistle  of  Peter  was  written  to  believ- 
ers who  originated  from  the  stock  of  Israel,  at  least 
principally,  seems  evident  from  many  things  in  the  E- 
pistle,  and  is  very  generally  allowed  by  Commentators 
and  Critics.  Admitting  this,  farther  proof  to  our  pur- 
pose will  be  found,  in  the  2d  chapter,  5th  verse,  of  this 
Epistle."  Ye  also  as  living  stones,  are  built  up  a 
spiritual  house,  an  holy  priesthood,  to  offer  up  spiritual 
sacrifices,  acceptable  to  God,  by  Jesus  Christ.  The 
following  verses  are  coincident  with  this.  The  10th 
verse  may  be  thought  opposed  to  this  idea  ;  but  it  is  en- 
tirely reconcileable  with  it,  if  we  allow,  what  is  not  at 
all  improbable,  and  even  seems  to  be  strongly  intimat- 
ed in  many  passages  in  this  Epistle,  that  these  native 
Jews,  who  had  been  dispersed  through  the  heathen  na- 
tions, had  very  much  forsaken  the  religion  of  their  fath- 
ers, and  partaken  of  the  impieties  of  those  nations. 

Presuming  that  the  point  of  the  actual  continuity  of 
Israel  under  the  Christian  dispensation,  and  to  as  re- 
cent a  period  as  the  history  of  the  scripture  carries  us, 
has  been  fully  evinced,  I  will  now  proceed  to  consid- 
er the  very  important  subject  of  the  accession  of  the 
Gentiles*  This  event  we  have  seen  was  provided  for 
in  the  covenant  which  God  established  with  Abraham. 
"  I  have  made  thee  a  father  of  many  nations.  In  thee 
and  in  thy  seed,  shall  all  the  families  of  the  earth  be 
blessed.  And  thou  shalt  be  a  blessing  ;  and  I  will 
bless  him  that  blesseth  thee."  We  have  shewn  that 
these  promises  referred,  not  only,  in  the  primary  and 
proper  sense  of  the  term  seed,  to  lineal  descend- 
ants from  Abraham,  as  such  ;  but,  in  a  secondary  and 
implied  sense,  to  another  kind  of  seed,  the  acceding 
Gentiles,  as  children  of  Abraham  by  adoption. 


C  177  3 

Let  us  now  see,  by  comparing  posterior  prophecies 
and  events,  how   these  promises  were  accomplished, 
in  the  ingathering  of  the  Gentiles.     To  avoid  swel* 
ling  this  volume  too  much,  a  few  only  of  the  prophe- 
cies in  point  will  be  quoted.     A  part  of  these  respect 
Christ  personally  ;  and   part  of  them  respect  Israel  as 
his  kingdom.     Let  us  begin  with  the  former.     The 
iirst  which  claims  to*be  noticed,  is  the  famous  proph- 
ecy of  Jacob,   respecting  Judah.     Genesis  xlix.  10. 
"  The  sceptre  shall  not  depart  from  Judah,  nor  a  law- 
giver from  between  his   feet,  till   Shiloh  come  ;  and 
to  him  shall  the  gathering  of  the  people  be."  It  is  true, 
the  Gentiles  are  not  here   expressly  mentioned  ;  but 
they  are  evidently  intended.     The   next  prophecy  to 
be  noticed,  is  in  the   2d  Psalm,  8th  verse.     "  Ask  of 
me,  and  I  shall  give  thee  the  heathen  for  thine  inheri- 
tance."    Another  prophecy  of  a  like  character  occurs 
in  the   72d  Psalm.     "In  his  days   shall  the  right- 
eous flourish,  (the  righteous  Israel)  and  abundance  of 
peace,  so  long  as  the   sun  and  moon  endureth.     He 
shall  have  dominion  also,  from  sea  to  sea,  and  from  the 
river  unto  the  ends  of  the   earth.     They  that  dwell  in 
the  wilderness  shall  bow  before  him,  and  his  enemies 
shall  lick  the   dust.     The  kings   of  Tarshish,  and  of 
the  Isles,  shall  bring   presents.     The  kings  of  Sheba, 
and  Seba,  shall  offer  gifts.     Yea  all  kings  shall  bow  be- 
fore him  ;  all  nations  shall  serve  him.'"     This  cannot 
intend   mere  conquest.     A  voluntary  subjection,  and 
service,  are   undoubtedly   intended.      Isaiah  xi.    10. 
"  And  in  that  day  there  shall  be  a  root  of  Jesse,  which 
shall  stand  for  an  ensign  of  the  people,  (the  Jewish  peo- 
ple) to  it  shall  the  Gentiles  seek  ;  and  his  rest,  (Israel) 
shall  be  glorious."     Ibid  xlix.  6.    *'  And  he  said,  it  is 
a  light  tiling  that   thou   shouldest  be   my  servant,  to 
raise  up  the  tribes  of  Jacob,  and  restore  the  preserved 
of  Israel,  I  will  also  give   thee  for  a  light  of  the  Gen- 
tiles, that  thou  mayest  be  my  salvation  to  the  ends  of 
the  earth."     Ibid  be.  1,  and   3.     "  Arise,  shine,  for 
thy  light  is  come.     And  the  Gentiles  shall  come  to  thy 
light."     Daniel  vii.  13,  14.     "I  saw  in  the  nidit  vis- 
Y 


[  173] 

ions,  and  behold,  one,  like  the  son  of  man,  came  with 
the  clouds  of  heaven,  and  came  to  the  ancient  of  days, 
and  they  brought  him  near  before  him.  And  there 
was  given  him,  dominion  and  glory,  and  a  kingdom, 
that  all  people,  nations,  and  languages,  should  serve 
him  ;  his  dominion  is  an  everlasting  dominion,  which 
shall  not  pass  away,  and  his  kingdom  that  which  shall 
not  be  destroyed."  Malachi  i.  II.  "  For  from  the 
rising  of  the  sun,  unto  the  going  down  of  the  same, 
my  name  shall  be  great  among  the  Gentiles,  and  in  ev- 
ery place,  incense  shall  be  offered  unto  my  name  ; 
and  a  pure  offering  ;  for  my  name  shall  be  great  among 
the  heathen,  saith  the  Lord  of  hosts."*  Luke  ii.  30, 
31,  32.  "  For  mine  eyes  have  seen  thy  salvation, 
which  thou  hast  prepared  before  the  face  of  all  people, 
a  light  to  lighten  tlie  Gentiles,  and  the  glory  of  thy  peo- 
ple Israel."  John  x.  16.  "  And  other  sheep  I  have, 
which  are  not  of  this  fold  ;  them  also  I  must  bring, 
and  they  shall  hear  my  voice  ;  and  there  shall  be  one 
fold,  and  one  shepherd." 

These  passages  convey  an  intelligible  meaning. — 
Most  undoubtedly  they  predict  the  accession  of  the 
Gentiles  to  Christ,  not  as  disconnected  from  Israel,  but 
as  in  the  midst  of  them  ;  and  their  acknowledged  king. 

Let  us  now  attend  to  some  prophecies  which  fore- 
told, and  promised,  the  ingathering  and  union  of  the 
Gentiles  to  Israel,  as  a  society.  Such  is  the  prophecy  of 
Isaiah,  ii.  2.  "  And  it  shall  come  to  pass,  in  the  last 
days,  that  the  mountain  of  the  Lord's  house,  shall  be 
established  above  the  tops  of  the  mountains,  and  exalt- 
ed above  the  hills  ;  and  all  nations  shall  fow  unto  it. 
And  many  people  shall  go  and  say,  come  ye,  and  let 
us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of 
the  God  of  Jacob,  and  he  Mill  teach  us  his  ways,  and 
we  will  walk  in  his  paths  ;  for  out  of  Zion  shall  go 
fordi  the  law,  and  the  word  of  the  Lord  from  Jerusa- 
lem." The  Gospel  is  first  to  be  preached  by  heralds 
from  Israel,  and  the  event  of  the  accession  of  the  Gen- 

*  That  the  Messiah  is  here-intended,  we  have  reason  to  conclude  from  JExodua 
^xiii.  ao,  21.  " my  naniei*  in  him." 


[  179  ] 

tiles,  is  to  follow.  See  also  the  4£fli  of  the  same  proph- 
ecy, at  the  8th  verse,  and  on.  "  Thus  saith  the  Lord,  in 
an  acceptable  time,  have  I  heard  thee,  and  in  a  day  of 
salvation,  have  I  helped  thee.  And  I  will  preserve 
thee,  and  give  thee  for  a  covenant  of  the  people,  to 
establish  the  earth,  to  cause  to  inherit  the  desolate  her- 
itages. That  thou  may  est  say  to  the  prisoners,  Go 
forth  ;  to  them  that  that  are  in  darkness,  Shew  your- 
selves ;  they  shall  feed  in  the  ways,  and  their  pastures 
shall  be  in  all  high  places  :  They  shall  not  hunger,  nor 
thirst ;  neither  shall  the  heat,  nor  sun  smite  them  ; 
for  he  that  hath  mercy  on  them,  shall  lead  them  ;  even 
by  the  springs  of  water  shall  he  guide  them.  And  I 
will  make  all  my  mountains  a  way,  and  my  high  ways 
shall  be  exalted.  Behold,  these  shall  come  from  far  ; 
and  lo,  these  from  the  north,  and  from  the  west,  and 
these  from  the  land  of  Sinim.  Sing  O  heavens  ;  and 
be  joyful  O  earth,  and  break  forth  into  singing,  O 
mountains  ;  for  the  Lord  hath  comforted  his  people, 
and  will  have  mercy  on  his  afflicted.  But  Zion  said, 
the  Lord  hath  forsaken  me,  and  my  God  hath  forgot- 
ten me.  Can  a  woman  forget  her  sucking  child, 
that  she  should  not  have  compassion  on  the  son  of  her 
womb  ?  Yea,  they  may  forget,  yet  will  I  not  forget 
thee.  Behold  I  have  graven  thee  upon  the  palms  of 
my  hands  ;  thy  walls  are  continually  before  me.  Thy 
children  shall  make  haste,  thy  destroyers  ;  and  they 
that  made  thee  waste,  shall  go  forth  of  thee."  All  this 
is  said  of  Zion,  then  existing,  to  whom  the  prophecy 
was  immediately  addressed.  It  was  said,  respecting  a 
period  to  come,  a  period  which  was  to  succeed  one  of 
apparent  dereliction,  which  is  called  an  acceptable  time, 
and  a  day  of  sahation.  This  was  the  gospel  day,  as 
we  are  informed  by  the  express  application  of  the 
words  to  that  day,  by  the  apostle.  II.  Corinthians  vi. 
1,2.  "  We  then  as  workers  together  with  him,  be- 
seech you,  that  you  receive  not  the  grace  of  Gocl  in 
vain,  (for  he  saith,  I  have  heard  thee  in  a  time  accept- 
ed ;  and  in  the  day  of  salvation  have  I  succoured  thee  ; 
behold,  now  is  the  accepted  time  ;  behold,  imv  is  the 


[  180  ] 

day  of salvation."  J*  To  all  this  respecting  Zion,  the 
prophet  adds,  18th  verse,  "  Lift  up  thine  eyes  round 
about ;  all  these  gather  themselves  together,  and  come 
to  thee  ;  as  I  live,  saith  the  Lord,  thou  shalt  surely 
clothe  thee  with  them  all,  as  with  an  ornament,  and 
bind  them  on  thee  as  a  bride  doth." 

See  also  again  in  the  same  prophet,  lx.  4,  5.  "  Lift 
up  thine  eyes  round  about  and  see  ;  all  they  gather 
themselves  together ;  they  come  to  thee ;  thy  sons 
shall  come  from  far  ;  and  thy  daughters  shall  be  nurs- 
ed by  thy  side.  Then  thou  shalt  see  and  flow  together, 
and  thine  heart  shall  fear  and  be  enlarged,  because  the 
abundance  of  the  sea  shall  be  converted  unto  thee  ;  the 
forces  of  the  Gentiles  shall  come  unto  thee."  Zechi 
viii.  20,  to  the  end.  "  Tims  saith  the  Lord  of  Hosts, 
it  shall  yet  come  to  pass,  that  there  shall  come  people, 
and  the  inhabitants  of  many  cities.  And  the  inhabi- 
tants of  one  city,  shall  go  to  another,  saying,  Let  us  go 
speedily,  to  pray  before  the  Lord,  and  to  seek  the  Lord 
of  Hosts  :  I  will  go  also.  Yea,  many  people,  and 
strong  nations,  shall  come  to  seek  the  Lord  of  Hosts,  in 
Jerusalem,  and  to  pray  before  the  Lord.  Thus  saith 
the  Lord  of  Hosts,  in  those  days  it  shall  come  to  pass, 
that  ten  men  shall  take  hold,  out  of  all  languages  of  the 
nations,  even  shall  take  hold  of  the  skirt  of  him  that  is 
a  Jew,  saying,  we  will  go  with  you  ;  for  we  have  heard 
that  God  is  with  you."  John  xi.  51,  52.  "  And  this 
spake  he  not  of  himself ;  but  being  high  priest  that 
year,  he  prophecied  that  Jesus  should  die  for  that  Na- 
tion ;  and  not  for  that  Nation  only  ;  but  that  also  he 
should  gather  together  in  one,  the  children  of  God  that 
were  scattered  abroad."  This  prophecy  of  Caiaphas, 
being  recorded  by  the  Evangelist,  as  officially  given  ; 
and  being  in  agreement  with  facts,  is  to  be  considered 
as  equally  authentic  with  other  prophecies. 

In  exact  agreement  with  these  predictions  is  a  clause 
of  the  memorable  intercessory  prayer  of  Christ,  ad- 
dressed to  the  Father,  just  before  he  suffered ;  and  record- 
ed by  John,  in  the  17th  chapter  of  his  Gospel.  "  Nei- 
ther pray  I  for  these  alone  ;  but  for  them  also  which 


[181] 

shall  believe  on  me  through  their  word.  That  the^ 
all  may  be  one,  as  thou  Father  art  in  me,  and  I  in  thee ; 
that  they  also  may  be  one  in  us,  that  the  world  may  be- 
lieve that  thou  hast  sent  me.  And  the  glory  which 
thou  hast  given  me,  I  have  given  them,  that  they  may 
be  one,  even  as  we  are  one,  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in  one. 

Let  us  now  see  how  the  ingathering  of  the  Gentiles 
agrees  with  these  prophecies. 

The  commencement  of  this  memorable   scene  took 
place  in  the   person,   and   connexions   of  Cornelius. 
Cornelius  was  a  Roman.     The  account  of  his  conver- 
sion is  given  us  in  the  10th   chapter  of  Acts.     Peter 
was  the  instrument  of  it.     A  vision,   and  an  extraor- 
dinary concurrence  of  events,  were  ordered,   to   impel 
Peter  to  this  ministry,  and  to  give  majesty  and  notori- 
ety to  the  event.     Peter's  preaching  was  accompanied 
with  a  miraculous  effusion  of  the   Holy  Ghost.     For, 
verse  44.     "  While   Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  them   which  heard   the  word. 
And  they  of  the  circumcision  which  believed  were  as- 
tonished, as  many  as  came  with  Peter,  because  that  on 
the  Gentiles  also  was  poured  out  the  gift  of  the  Holy 
Ghost.     For  they  heard  them  speak  with  tongues,  and 
magnify  God.     Then   answered  Peter,  can  any  man 
forbid  water,  that  these  should  not  be  baptized,  which 
have  received  the  Holy  Ghost  as  well  as  we  ?  And  he 
commanded   them  to  be  baptized  in  t/ie  name  of  the 
Lord."     Thus   were   the   Gentiles,   in  the  first  fruits 
of  them,  by  equality  of  gifts  and  grace,  united /o  Christ 
and  his  Israel.     The  next  accession  from  the  Gentile 
world  is   mentioned   in  the   following  chapter,   19th 
verse.  "  Now  they  which  were  scattered  abroad,  upon 
the  persecution  that  arose  about  Stephen,   travelled  as 
far  as  Phenice,  and  Cyprus,   and   Antioch,  preaching 
the  word  to  none  but  to  the  Jews  only.     And  some  of 
them  were  men  of  Cyprus  and  Gyrene  ;  which,   when 
they  were  come  to  Antioch,  spake  unto  the  Grecians, 
preaching  the  Lord  Jesus.     And  the  hand  of  the  Lord 
was  with  them,  and  a  great  number  believed,  and  turn- 


[  182] 

ed  unto  the  Lord.  Then  tidings  of  these  things 
came  unto  the  Church  which  was  in  Jerusalem  ;  and 
they  sent  forth  Barnabas,  that  he  should  go  as  far  as 
Antioch  ;  who,  when  he  came,  and  had  seen  the  grace 
of  God,  was  glad,  and  exhorted  them  all,  that  with 
purpose  of  heart,  they  would  cleave  unto  the  Lord. 
For  he  was  a  good  man,  and  full  of  the  Holy  Ghost, 
and  faith  ;  and  much  people  was  added  unto  the  Lord. 
Then  departed  Barnabas  to  Tarsus,  for  to  seek  Saul." 
The  good  man  was  so  overjoyed,  he  must  have  his 
brother  Saul,  to  witness  with  him,  these  triumphs  of 
grace  over  the  Gentiles.  "  And  when  he  had  found 
him,  he  brought  him  unto  Antioch.  And  it  came  to 
pass  a  whole  year,  they  assembled  themselves  with  the 
Church,  and  taught  much  people."  Thus  Zion  "  cloth- 
ed herself1'*  with  the  Gentiles.  It  is  added.  "And 
the  disciples,  were  called  Christians,  first  in  Antioch." 
These  disciples  were  correlates  of  the  Jewish  disciples. 
To  them  however,  the  name  Christian,  was  first  applied. 
The  Jewish  disciples  had  not  been  called  Christians. 
The  Church  at  Jerusalem,  was  not  called  Christian. 
It  was  still  Israel.  It  is  worth  while  to  notice  what  fol- 
lows. ''  And  in  these  days  came  prophets  from  Jerusa- 
lem to  Antioch.  And  there  stood  up  one  of  them  named 
Agabus,  and  signified  by  the  Spirit  that  there  should 
be  a  great  dearth  throughout  all  the  world.  Then  the 
disciples,  (i.  e.  the  christians  in  Antioch)  .every  man 
according  to  his  ability,  determined  to  send  relief  unto 
the  brethren  which  dwelt  in  Judea.  Which  also  they 
did,  and  sent  it  by  the  hands  of  Barnabas  and  Saul." 
Thus,  in  a  public  manner,  they  acknowledged  their  af- 
filiation. 

The  next  accession  to  the  Church  is  in  Antioch,  in 
Pisidia,  under  the  ministry  of  Saul  and  Barnabas  ;  who 
had  been,  by  a  special  designation,  ordained  to  a  mis- 
sion among  the  Gentiles.  Of  the  converts  who  were 
made  in  this  Antioch,  who  were  partly  Jews,  but  prin- 
cipally .Gentiles,  it  is  testified  ;  "  And  the  disciples 
were  filled  with  joy,  and  with  the  Holy  Ghost."  Dur- 
ing this  first  mission  among  the   Gentiles,   numerous 


C  183] 

converts  were  made  successively,  at  Iconium,  Lystra, 
and  several  other  cities.  ,  For  it  is  said  ;  Acts  xiv.  23. 
"  And  when  they  had  ordained  them  elders  in  every 
Church,  and  had  prayed  with  fasting,  they  commended 
them  to  the  Lord,  on  whom  they  believed."  Thus 
were  these  Churches  collected  and  organized,  by  mis- 
sionaries from  the  Mother  Church  in  Judca. 

The  mission  of  Paul  and  Barnabas,  with  certain 
others  to  the  Church  in  Jerusalem,  on  the  subject  of 
circumcision,  as  the  metropolis  of  the  Holy  kingdom  ; 
their  consultation,  and  reply  ;  and  the  joyful  accepta- 
tion of  it,  by  the  Gentile  Christians  in  Antioch,  might- 
ily confirm  the  doctrine,  that  a  new  kingdom  was  not 
now  set  up  among  the  Gentiles';  .but  that  the  believ- 
ing Gentiles  did  merely  accede,  and  unite  themselves 
to  a  kingdom  already  existing,  in  the  persons  of  be- 
lieving Jews.  Next  the  Gospel  was  propagated,  and 
Churches  formed  and  organized,  in  Greece,  and  Ma- 
cedonia. But  it  is  not  necessary  to  pursue  the  history 
of  the  accession  of  the  Gentiles  any  farther.  This  ac- 
cession of  the  Gentiles,  it  will  be  perceived,  exactly  co- 
incides with,  and  is  in  fulfilment  of  the  promises 
wrought  into  the  Abrahamic  covenant,  and  made  in 
prophecy  to  the  Messiah  and  to  his  Zion.  They  cor- 
respond with  the  declarations  and  with  the  prayer  of 
Christ,  relative  to   this  event. 

We  have  only  to  notice  farther,  two  or  three  passa- 
ges in  the  Epistles  which  speak  of  the  incorporation 
of  the  Gentiles  into  the  Isiael  of  God.  The  alle- 
gorical representation  of  Paul  in  the  11th  of  Romans, 
which  has  already  been  under  our  view,  will  here  read- 
ily occur  to  us.  It  hath  appeared,  that  by  the  olive 
tree,  Israel  is  represented  as  one  indissolvable  socie- 
ty. Into  this  society,  as  an  original  stock,  the  Gen- 
tiles are  represented  by  Paul,  as  engrafled.  Being- 
engrafted,  they  are  borne,  just  like  the  remaining  natur- 
al branches,  by  the  root,  and  partake  of  the  fatness  of 
the  olive  tree.  All  the  blessings  of  the  covenant  aic  a 
common  inheritance,  and  descend  to  the  one  rort  of 
believers  as  richly  as  to  the  other.     That  the  Gentile 


[   134] 

believers  did  accede  to  Israel,  and  that  thrir  conversion 
was  in  fulfilment  of  the  promises  of  the  covenant  of 
circumcision,  is  plainly  asserted  in  the  15th  chapter  of 
this  Epistle  ;  beginning  at  the  8th  verse.  "  Now  this 
I  say,  that  Jesus  Christ  was  a  minister  of  the  circum- 
cision, for  the  truth  of  God,  to  confirm  the  promises 
made  unto  the  Fathers,  and  that  the  Gentiles  might 
glorify  God  for  his  mercy  ;  as  it  is  written,  For  this 
cause,  I  will  confess  to  thee,  among  the  Gentiles,  and 
sing  unto  thy  name.  And  again  he  saith,  Rejoice  ye 
Gentiles  with  his  people."  Thus,  Christ  is  the  exec- 
utor of  the  promises  of  the  covenant,  in  the  conver- 
sion of  the  Gentiles.  Its  promises  did  then,  in  part, 
terminate  upon  the  ^Gentiles.  And  they  are  placed 
with  the  believing  Jews,  under  that  one  covenant.  In 
perfect  agreement  with  which,  is  Paul's  observation  in 
the  4th  chapter  of  this  Epistle,  11th  verse.  "And 
he  (Abraham)  received  the  sign  of  circumcision,  a 
seal,  &c.  that  he  might  be  the  Father  of  all  them  that 
believe y  though  they  be  not  circumcised  ;  that  right- 
eousness might  be  imputed  to  them  also."  Conform- 
ably he  says,  in  his  epistle  to  the  Galatians ;  iii.  9. 
"  So  then,  they  which  are  of  faith,  are  blessed  with 
faithful  Abraham."  "  Also  29th  verse.  "  And  if 
ye  be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs, 
according  to  the  promise."  See  how  undeniably  the 
system  of  adoption  is  actually  carried  out,  in  the  ac- 
cession of  the  Gentiles. 

This  union  of  believing  Jews  and  Gentiles,  is  brought 
into  view  by  this  same  Apostle,  in  J.  Corinthians,  xii. 
18.  "  For  by  one  Spirit  are  we  all  baptized  into  one 
body,  whether  we  be  Jews  or  Gentiles,  whether  we  be 
bond  or  free,  and  have  all  been  made  to  drink  into  one 
spirit." 

I  will  trouble  the  reader  with  but  two  more  quota- 
tions. They  are  both  found  in  the  Epistle  to  the 
Ephesians.  The  one  is  in  the  1st  chap.  9,  and  10  ver- 
ses. "  Having  made  known  unto  us,  the  mystery  of 
his  will,  according  to  his  good  pleasure,  which  he 
hath  purposed  in  himself ;  that  in  the  dispensation  of 


[  185  ] 

the  fulness  of  times,  (the  Gospel  day)  he  might  gath- 
er together  in  one,   all  things  in   Christ  ;  both  which 
are  in  heaven,  and  which  are  on  earth,  even  in  him." 
Mr.  Locke  is  of  the  opinion,  that  by  "  things  in  heav- 
en, and  things  on  earth,"  is  meant,  Jews  and  Gentiles. 
There  is  much  reason  to  think  his  opinion  is  correct. 
If  so,  then  the   passage   is  peculiarly  to  our  purpose. 
And  then  the  6th  verse  of  the  2d  chapter,  as  the  Apos- 
tle is  addressing  the  Gentile  converts,  will  cogently  il- 
lustrate the  idea   we  are  upon.     "  And  has  raised  us 
up  together,  and  made  us  sit  together  in  heavenly 
places  in  Christ  Jesus."  ev  ovquvo'io;     The  same  words 
in  the  original   which  are   used  in  the  other  verse. — 
How  indeed,  can  any   other  admissible  interpretation 
be  put  upon  the  words  ?    In  what  heavenly  places  are 
Gentile  converts  called  to  sit  together,  but  in  the  Church 
of  Israel?     The  scope   of  this  Epistle,  and  especially 
the  following  context,  favors  this  interpretation,  and 
seems  to  make  it  necessary.     A  consideration  of  this 
context,  will  bring  us  to  the  other  quotation  intended. 
It  begins  at  the  eleventh  verse,  and  reaches  quite  to 
the  end  of  the  chapter.  This  whole  passage  is  so  much 
to  our  purpose,   that  I  shall   take  leave   to  quote  the 
whole  of  it.     "Wherefore  remember,  that  ye  being 
in  time  past,  Gentiles  in  the   flesh,  who  are  called  un- 
circumcision,  by  that  which   is  called  circumcision  in 
the  flesh,  made  by  hands  ;  that  at   that  time  ye  were 
without  Christ,  being  aliens   from  the  commonwealth 
of  Israel,  and  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world  :  But 
now  in  Christ  Jesus,  ye  who  sometimes  were  afar  off", 
are  made  nigh,  by  the  blood  of  Christ.     For  he  is  our 
peace,  who  hath  made  both  one,  and  broken  down  the 
middle  wall  of  partition  between  us  :   Having  abolish- 
ed in  his  flesh  the  enmity,  even  the  law  of  command- 
ments, contained  in  ordinances,  for  to  makc,in  himself, 
of  twain,  one  new   man,  so    making   peace  ;  and  that 
he  might  reconcile  both  unto  God,  in  one  body,  by  the, 
•ross,  having  slain  the  enmity  thereby  ;  and  came,  and 
Z 


[186] 

preached  peace  to  you,  which  were  afor  off,  and  to 
them  that  are  nigh.  For  through  him  we  both  have 
an  access  by  one  Spirit,  unto  the  Father.  Now  there- 
fore, ye  are  no  more  strangers,  and  foreigners,  but  fel- 
low citizens  of  the  saints,  and  of  the  houshold  of  God  ; 
and  are  built  upon  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  Chief  cor- 
ner stone ;  in  whom  all  the  building,  fitly  framed  togeth- 
er, groweth  unto  an  holy  temple  in  the  Lord  ;  in 
whom  you  also  are  builded  together,  for  an  habitation 
of  God,  through  the  Spirit." 

This  passage  scarce  needs  a  comment.  By  being 
brought  nigh,  is  evidently  to  be  understood,  being 
brought  by  adoption  to  the  Messiah,  who  is  enthroned 
king  over  Israel,  therefore  into  the  family  of  Israel. 
By  the  one  new  man,  is  plainly  intended,  not  an  abso- 
lutely newsoeiety,as  Dr.  Jenkins,  absurdly,  and  against 
the  whole  current  of  scripture,  contends ;  but  Israel  new 
modified,  by  the  immense  addition  of  Gentile  believ- 
ers. The  terms  used  in  the  verse,  to  which  this  chuse 
belongs,  imply  this.  A  Society  cannot  be  dissolved 
by  accessions  which  are  made  to  it,  let  them  be  ever 
so  numerous.  It  is  rather  strengthened  and  perpetu- 
ated by  this  accession. 

The  other  phrases  in  the  passage,  in  one  body — 
household  of  God — an  holy  temple — an  habitation  of 
God  through  the  Spirit- coincide  with,  and  confirm  this 
idea. 

It  is  justly  said  by  Mr.  Peter  Edwards,  that  "the 
terms,  both  and  us,  mean  Jews  and  Gentiles ;  that  a 
partition,  is  that  which  separates  one  society,  or  family, 
from  another  ;  and  that  the  breaking  down  of  the  par- 
tition wall,  brings  the  two  societies,  or  families,  into 
one. 

A  wide  and  effectual  door  being  thus  opened  for 
the  Gentiles,  and  the  propagation  of  the  Gospel  among 
them,  being  accompanied  with  abundant  emissions  of 
the  Holy  Spirit ;  the  children  of  the  desolate  soon  be- 
came more  numerous,  by  far,  than  those  of  the  mar- 
ried wife. 


[187] 

Unparalleled  judgments  spread  the  mselves  over  Ju- 
dea,  defacing  the  Country,  wasting  its  inhabitants,  ter- 
minating the  public  exercises  of  religion  ;  forcing  the 
most  of  the  unbelieving  Jews,  whom  the  sword  did  not 
destroy,  to  fly  into  other  parts  of  die  world,  and  of 
course,  subjecting  to  exile,  many  even  of  the  followers 
of  the  Lamb. 

These  circumstances  necessarily  involved  a  transla- 
tion of  the  Church  from  the  position  it  held,  while  the 
tabernacle  was  yet  standing,  into  the  territories  of  the 
Gentiles.  Among  believers,  as  an  effect  of  this  trans- 
lation, the  name  of  Jew  was  gradually  lost,  and  gave 
place  to  that  of  Christian.  National  distinctions,  were 
absorbed,  in  the  unity  of  the  brotherhood.  There  was 
neither  Jew  nor  Greek,  bond  nor  free,  male  nor  fe- 
male. No  man  was  known  after  the  flesh  ;  but  Christ 
was  all  in  all. 

This  translation  resulted  from  the  necessity  of  the 
case.  It  was  impossible  that  the  numerous  Gentiles,  who 
were  to  come  from  the  east,  and  from  the  west,  and 
from  the  north,  and  from  the  south,  and  sit  down  with 
Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  God, 
should  resort  to  Judea,  and  subsist  within  its  narrow 
limits.  It  was  indeed  impossible,  that  the  strength  of  the 
Church  should  remain  collected  there,  while  the  viols  of 
divine  wrath  were  pouring  out  upon  the  reprobate  Jews. 
And  it  was  the  pleasure  of  God,  that  impious  Gentiles, 
should  have  this  land,  for  a  while,  under  dieir  power. 

This  translation  was  also  necessary,  to  the  accom- 
plishment of  God's  ultimate  purposes  of  grace.  In 
no  other  way  could  the  earth  be  filled  with  the  knowl- 
edge of  the  glory  of  God.  In  no  other  way  could  the 
devil  be  dispossesed  of  his  usurpations.  In  no  other 
way  could  the  heathen  be  given  to  Christ,  for  his  in- 
heritance, and  the  uttermost  parts  of  the  earth,  for  his 
possession.  In  short,  in  no  other  manner  could  the 
promises  of  God's  gracious  covenant,  receive  their  com- 
plete fulfilment. 

This  translation  of  the  kingdom,  was  in  agreement 
with  what   Christ  testified   to  the  incorrigible   Jews, 


[  188] 

who  rejected  his  instructions.  Matthew  xxi.  43. 
"  Therefore  I  say  unto  you,  the  kingdom  of  God 
shall  he  taken  from  you,  and  given  to  a  nation,  bring- 
ing forth  the  fruits  thereof."  Dr.  Jenkins  indeed  says, 
that  the  phrase,  the  kingdom  of  God,  is  to  be  found  no 
where  in  the  Old  Testament.  Be  it  so.  There  are 
phrases  entirely  equivalent  with  it.  Such  are  :  "And 
ye  shall  be  unto  me  a  kingdom  of  priests,  an  holy  na- 
tion— his  kingdom  is  an  everlasting  kingdom — and  the 
saints  of  the  Most  Hio;h  shall  take  the  kingdom."  The 
phrase,  kingdom  of  God,  as  used  by  our  Savior,  evi- 
dently corresponds  with  the  vineyard  in  the  parable, 
of  which  it  is  the  application.  What  does  the  vine- 
yard represent  ?  Let  the  scripture  be  its  own  interpre- 
ter. Isaiah  v.  7.  "  For  the  vineyard  of  the  Lord  of 
hosts  is  the  house  of  Israel."  What  then  can  be  in- 
tended by  the  kingdom  of  God  ?  This  author  says, 
and  the  construction  Baptist  writers  generally  adopt, 
"  By  the  kingdom  of  God,  our  Lord  certainly  meant, 
the  Gospel."  Defence,  page  63.  But  he  contradicts 
this  idea  before  he  has  finished  his  paragraph.  For  he 
says,  "  But  this  kingdom  was  set  before  them  by  the 
preaching  of  the  Gospel."  Can  he  mean  that  the 
Gospel  was  set  before  them,  by  the  preaching  of  the 
Gospel  ?  The  Gospel  is  the  declaration.  It  is  good 
news,  glad  tidings  of  great  Joy.  These  tidings  an- 
nounce something.  Wrhat  is  it  ?  The  rising  kingdom  of 
the  Messiah.  By  the  kingdom  of  God  then,  is  certainly 
meant,  something  entirely  distinguishable  from  the 
Gospel.  It  is  that  kingdom,  over  which  the  Savior 
reigns  ;  whose  history  is  given  us  in  the  Old  and  New 
Testament.  This  kingdom  was,  in  fact,  taken,  as 
has  been  proved,  from  the  midst  of  the  unbelieving 
Jews,  and  the  position  it  had  previously  held  in  the 
land  of  promise,  and  given  to  the  Gentiles.  In  them, 
in  connexion  with  the  remnant  of  primitive  Israel, 
as  its  subjects,  it  was  perpetuated.  It  is  not  a  fact  that 
the  Gospel  was  taken  from  the  unbelieving  Jews.  For 
the  apostle,  treating  on  this  veryj  subject,  Romans  xi. 
after  he  had  mentioned  their  exclusion,  says,   "  For  1 


C  189] 

speak  to  you  Gentiles,  inasmuch  as  I  am  the  apostle 
of  the  Gentiles,  I  magnify  mine  office  ;  if  by  any 
means  I  may  provoke  to  emulation  them  which  are  my 
fles'i,  and  might  save  some  of  them."  This  language 
intimates,  that  he  expected  and  calculated,  that  the  in- 
structions which  he  was  now  communicating,  would 
come  to  their  knowledge.  But  what  reason  for  this 
calculation,  if  a  judicial  act  had  separated  them  finally 
from  all  knowledge  of  Gospel  truth  ? 

That  the  idea  which  has  been  given  of  the  king- 
dom, which  was  to  be  taken  from  the  unbeliev- 
ing Jews,  and  given  to  the  Gentiles,  is  correct,  is 
proved  by  several  corresponding  passages.  I  will 
stay  to  mention  but  one.  This  is  in  the  17th  of  Luke. 
"  And  when  he  was  demanded  of  the  Pharisees,  when 
the  kingdom  of  God  should  come  ;  he  answered,  and 
said,  The  kingdom  of  God  cometh  not  with  observa- 
tion. Neither  shall  they  say,  lo,  here  ;  or  lo,  there  ;  for 
behold,  the  kingdom  of  God  is  within  you,  (evu/xiv)  in 
the  midst  of  you,  or  among  you."  Certainly  the  Phari- 
sees, in  their  habitsof  speaking,attachedadistirtctideato 
the  phrase, the  kingdom  of  God, and  of  this  kingdom  they 
had  gotten  their  idea  from  the  prophetic  writings.  The 
subject  to  which  they  applied  this  phrase  was  no  oth- 
er than  the  kingdom  of  their  expected  Messiah. — 
The  question  itself  imports  this.  The  answer  of  our 
Lord  is  in  conformity  to  this  idea.  "  The  kingdom 
of  God  cometh  not  with  observation."  The  advent 
of  the  kingdom  of  which  you  speak,  is  not  attended 
with  that  external  pomp  which  your  proud  imagina- 
tions have  fancied.  This  kingdom  is  of  a  spiritual  na- 
ture.    And  I  tell  you  that  it  is  in  the  midst  of  you. 


CHAPTER  X. 

Respecting  John's  ministry,  and  baptism  ;   and  the  baptism 
which  was  administered  by  John  to  the  Messiah. 

THE  nature  of  John's  office,  and  baptism,  is 
to  be  learned  from  his  character,  his  mission,  and  the 
effects  of  his  ministry.  Here  we  must  have  recourse 
to  prophecy.  The  prophetic  designation  of  John,  is 
found  in  Isaiah  xl,  3,  4,  5.  "  The  voice  of  him  that 
crieth  in  the  wilderness,  Prepare  ye  the  way  of  the 
Lord,  make  straight  in  the  desert,  a  high  way  for  our 
God.  Every  valley  shall  be  exalted,  and  every  moun- 
tain and  hill  shall  be  made  low  ;  and  the  crooked  shall 
be  made  straight,  and  the  rough  places  plain.  And 
the  glory  of  the  Lord  shall  be  revealed,  and  all  flesh 
shall  see  it  together  ;  for  the  mouth  of  the  Lord  hath 
spoken  it."  Also  in  Malachi  iii.  1.  "  Behold  I  will 
send  my  messenger,  and  he  shall  prepare  the  way  be- 
fore me."  He  is  intended  by  Elijah  the  prophet,  in 
the  5th  verse  of  the  4th  chapter.  The  effects  of  his 
ministry  are  described  in  the  6th  verse.  "  And  he 
shall  turn  the  heart  of  the  fathers  to  the  children,  and 
the  heart  of  the  children  to  their  fathers." 

John's  office  then,  was  to  prepare  the  way  of  the 
Messiah.  This  was  to  be  done  morally ;  by  effecting 
a  reformation  in  Israel.  It  was  to  be  done  also,  by 
announcing  his  approach,  and  pointing  him  out,  when 
he  should  actually  appear  ;  by  recognizing  his  Messi- 
ahship,  and  asserting  his  dignit\r,  and  glory.  Accord- 
ingly we  find  his  preaching  to  have  been,  "  Repent, 
for  the  kingdom  of  heaven  is  at  hand."  The  Messiah  is 
coming  to  fulfil  the  promises  made  to  the  fathers.  Pre- 


[191] 

pare  to  m&et  him,  <by  forsaking  your  sins.  For  you  must 
be  holy,  to  recehe  rightly  so  holy  a  character.  His 
baptism  is  expressly  called  by  Paul,  Acts  xix.  4* 
"  The  baptism  of  repentance."  The  subjects  of  the  re- 
formation wrought,  in  connexion  with  their  baptism, 
openly  confessed  their  sins."  Mat.  ii.  6.  "  And 
were  baptized  of  him  in  Jordan,  confessing  their  sins." 
"  He  came/br  a  witness,  to  bear  witness  of  that  light." 
John  i.  7.  Accordingly,  in  an  express  manner,  he 
pointed  out  the  Messiah  when  he  came  into  his  view. 
29th  verse,  and  on.  "  The  next  day,  John  seeth  Jesus 
coming  unto  him,  and  saith,  Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world.  This  is  he 
of  whom  I  said,  after  me  cometh  a  man,  which  is  pre- 
ferred before  me  ;  for  he  is  before  me,  and  I  knew  him 
not ;  but  that  he  should  be  made  manifest  to  Israel, 
therefore  am  I  come,  baptizing  with  water."  John  then, 
had  a  designation  entirely  different  from  any  other 
character  that  has  ever  appeared,  or  ever  will  appear. 
And  his  baptism  was  entirely  distinguishable  from  all 
preceding,  and  all  following  baptisms.  To  be  sure  it  had 
a  similar  moral  meaning  with  all  other  baptisms  enjoined 
by  God,  whether  before  Christ,  or  after  him.  For  they 
are  all  symbolical  of  internal  purity  ;  a  cleansing  from 
sin.  So  far,  if  you  will,  John's  baptism  was  Christian 
baptism.  But  so  far,  it  was  Jewish,  or  Mosaic  baptism 
also,  or  a  baptism  according  to  the  law.  For  the  bap 
tisms  under  the  law  were  symbolical  of  inward  spirit- 
ual cleansing,  no  less  than  those  under  the  Gospel.  Still 
John's  baptism  had  a  peculiar  character.  It  was  different 
from  all  other  baptisms,  essentially  so.  It  was  not  an  ap 
pointed  seal  of  God's  gracious  covenant.  Those  to  whom 
it  was  administered,  were  already  subjects  of  this  seal. 
They  carried  it  in  their  flesh.  It  was  not  the  baptism 
instituted  by  Christ,  to  be  administered  to  converts 
from  the  Gentile  world.  This  was  to  be,  "into  (eis) 
the  name  of  the  Father,  and  Son,  and  Holy  Ghost."  Into 
this  name,  baptism  could  not  yet  be  administered. — 
For  the  Son  was  not  yet  manifested,  and  exalted  to  his 
kingdom.     He  had  not  yet   bsen  manifested  to  be  the 


r.  192  ] 

Son  of  God  with  power,  by  his  resurrection  from  the 
dead.  And  the  Holy  Ghost  was  not  yet  given,  for  Jesus 
was  not  yet  glorified.  Christian  baptism  is  not  a  prep- 
aration, for  the  appearance  of  the  Messiah  ;  but  looks 
back  to  him  as  already  come.  Christian  baptism  is 
administered,  as  expressive,  that  Jesus  is  glorified,  and 
that  the  Spirit  is  given.  The  disciples  of  John  were 
not  as  such,  the  disciples  of  Christ.  Many  of  the  for- 
mer, no  doubt,  became  the  latter.  But  they  are  often  - 
spoken  of  as   distinct  and  separate  bodies. 

John's  baptism  therefore,  let  the  mode  of  it  have 
been  what  it  would,  was  appropriate  to  him,  It  was  lim- 
ited to  his  ministry,  and  terminated  with  the  close  of 
it.    /This  is  so  plain  a  case,  that  perhaps  to  add  any  far- 
ther proof,  would  be   entirely  superfluous.     But  I  am 
constrained  to  take  notice   of  one  other,  and  that  the 
rather,  because  it  is  so   often  perverted  and  abused. — 
This  is  found  in  the  beginning  of  the  19th  chapter  of 
the  Acts.     I  will  quote  the  passage  at  large.   "  And  it 
came  to  pass,  that  while  Apollos  was  at  Corinth,  Paul, 
having  passed  through  the  upper  coasts,  came  to  Ephe- 
sus  ;  and  finding  certain   disciples,  he  said  unto  them, 
Have  ye  received  the  Holy  Ghost  since  ye  believed  ? 
And  they  said  unto  him,  We  have  not  so  much  as  heard, 
whether  there  be  any   Holy  Ghost.     And  he  said  un- 
to them,  Unto  what  then  were  ye  baptized  ?  And  they 
said,  unto  John's  baptism.     Then,  said  Paul,  John 
verily  baptized  with  the  baptism  of  repentance,  saying 
unto  the  people,  that  they  should  believe  on  him,  which 
should  come  after  him,  that  is  on  Christ  Jesus.     And 
when  they  heard  this,  they  were  baptized  in  the  name 
of  the  Lord  Jesus.     And  when  Paul  had  laid  his  hands 
upon  them,  the  Holy  Ghost  came  on  them  ;  and  they 
spake  with  tongues  and  prophesied.     And  all  the  men 
were  about  twelve."     These   twelve  persons,  called 
disciples,  though  now  resident  at  Corinth,  were  proba- 
bly Jews.*   Their   having    received  John's  baptism, 
seems  to  prove  that  they  were.     For  his  ministry  was 
addressed  to  the  Jews  only,  and  confined  to  the  wilder- 
ness of  J  udea.     They  were  disciples,  as  they  belong- 


[  193  ] 

erl  to  the  kingdom  of  God  generally,  i,  c.  without  re- 
spect to  an  immediate  discipleship  to  Christ.  They 
were  those  who  had  been  waiting  for  redemption  in  Is- 
rael.  Perhaps  they  had  some  knowledge,  and  belief 
in  the  dispensation,  of  the  Gospel,  and  in  Christ,  as  the 
Messiah.  Be  this  however  as  it  may  ;  they  were  sub- 
jects of  John's  baptism  only.  They  were  unacquaint- 
ed even  with  the  name  of  the  Holy  Ghost ;  the  gift  of 
which  attended  the  baptism  into  Christ,  in  distinction 
from  the  baptism  of  John.  They  \\  ere  now  baptized 
by  Paul,  in  the  name  of  the  Lord  Jesus  ;  in  conse- 
quence of  which,  they  received  the  Holy  Ghost,  in  his 
miraculous  influences.  Here  then,  was  a  complete  re- 
baptization  ;  or  else,  the  baptism  of  John,  and  Chris- 
tian baptism  were  materially  different.  A  rebapti- 
zation  will  not  be  pretended.  Therefore  John's  bap- 
tism was  of  a  peculiar  nature,  and  confined  to  him. 
To  evade  this,  it  is  allcdged,  that  Paul  did  not  here 
baptize  these  persons  ;  but  that  the  5th  verse,  "  And 
when  they  heard  this,  they  were  baptized  in  the  name 
of  the  Lord  Jesus,"  is  merely  a  continuance  of  Paul's 
testimony  respecting  John  ;  i.  e.  Paul  says,  when  the 
people  heard  what  John  said,  that  they  should  believe 
in  Christ,  then  they  were  baptized  by  John  in  the  name 
of  the  Lord  Jesus.  But  this  is  wresting  the  passage  at 
a  shocking  rate.  It  is  departing  from  the  plain  and 
obvious  meaning  of  it,  and  adopting  one  which  inven- 
tion only  can  supply.  John  did  indeed  preach  such 
doctrine.  But  there  is  no  evidence  that  he  baptized  in- 
to the  name  of  Christ.  Evidence  is  altogether  the  other 
way.  He  could  not,  with  propriety  do  it.  For  Jesus  was 
not  yet  manifested.  John's  baptism  was  the  baptism  of 
repentance,  which  looked  forward  to  Christ  as  tocorne. 
The  baptism  into  the  name  of  Christ,  was  a  baptism 
into  him  as  actually  come.  Bee-ides,  the  Holy  Ghost 
was  given  generally,  not  in  consequence  of  confirmar 
tion  by  the  imposition  of  hands,  as  a  thing  quite  re- 
moved  from  baptism  ;  but  in  immediate  connexion 
with  baptism  itself.- 

f  It  ij  true,  that  a  f.,-u-  Pqcdobaptists   have    adopted  this  constriction 
r-a;ron  is  obvious.    When  men  have  an  end   to  aruvver,  truUi  ii  a  seconds 

A   A 


C  194  ] 

In  connexion  with  this  account  of  John's  baptism, 
let  us  spend  a  few  thoughts  upon  the  particular  bap- 
tism which  was  administered  by  John  to  the  Messiah. 

We  can  have  no  difficulty  in  concluding  that  the 
baptism  administered  to  Christ,  could  not  have  been 
precisely  for  the  same  reason,  nor  have  imported  the 
same  thing  in  all  respects,  with  the  other  baptisms  of 
John.  For  it  could  not  have  been  a  symbol  of  his  be- 
ing cleansed  from  sin,  and  becoming  spiritually  prepar- 
ed ito  receive  the  Messiah,  as  king  of  Zion  ;  he  him- 
self being  that  person,  and  antecedently  holy. 

Neither  could  it  have  been  a  seal  of  the  covenant. 
That  he  had  already  received  in  his  infancy.  Nor 
could  it  have  been  an  initiation  into  the  Levitical  priest- 
hood. He  was  not  made  priest  of  the  Aaronic  order. 
"For,"  Heb.  vii.  14,  15,  16.  "It  is  evident  that 
our  Lord  sprang  out  of  Judah  ;  of  which  tribe,  Moses 
spake  nothing  concerning  priesthood.  And  it  is  yet 
far  more  evident ;  for  that  after  the  similitude  of  Mel- 
chisedec,  there  ariseth  another  priest,  who  is  made, 
not  after  tlie  law  of  a  carnal  commandment  ;  but  after 
the  power  of  an  endless  life."  Christ  was  indeed 
priest,  as  well  as  prophet,  and  king.  These  three 
characters  were  combined  in  him,  as  they  were  in 
Melchisedec,  his  principal  type.  But  his  priesthood 
had  no  connexion  with  that  which  was  ordained  by  the 
Sinai  law.  To  have  assumed  this  sort  of  priesthood 
therefore,  instead  of  being  a  fulfilment  of  righteous- 
ness, would  have  been  a  violation  of  rule. 

What  then  was  the  import  of  this  baptism  ? 

It  is  to  be  remembered,  that  the  three  offices  oi proph- 
et, priest,  and  king,  in  the  Messiah,  were  inseparable. 
His  manifestation  to  Israel,  was  therefore  a  manifest- 
ation of  him,  in  all  these  respects.  His  baptism,  which 
connected  with  it  John's  testimony  ;  the  descent  of  the 
Holy  Ghost  upon  him  in  the  form  of  a  dove  ;  and  the 
voice  from  heaven,  "  Thou  art  my  beloved  Son,  in 
whom  I  am  well  pleased,"  was  this  manifestation. 
His  baptism  was  eminently  distinguished  from  John's 
other  baptisms,  by  these  miraculous  events,  which  were 


C  195  ] 

a  concurrent  and  decisive  testimonial,  that  Jesus  was 
the  true  Messiah.  This  seems  to  be  confirmed  by  all 
the  circumstances  which  preceded.  Let  us  briefly 
run  over  them.  "  Then  cometh  Jesus  from  Galilee 
to  Jordan  (a  considerable  distance)  to  John,  to  be  bap- 
tized of  him."  He  came  to  John,  because  he  was  ex- 
pressly designated,  to  manifest  him  to  Israel,  as  the  true 
Messiah.  No  other  reason  for  his  coming  to  John,  can  be 
assigned.  John  had  been  told,  John  i.  33.  "  Upon 
whom  thou  shalt  see  the  Spirit  descending,  and  re- 
maining upon  him,  the  same  is  he  which  baptizeth  with 
the  Holy  Ghost."  He  had  not  been  told  to  baptize  Je- 
sus. When  Jesus  therefore  requested  baptism  of  him, 
he  refused.  What  reason  does  he  give  ?  "I  have  need 
to  be  baptized  of  thee  ;  and  comest  thou  to  me  ?"  / 
am  the  servant.  You  are  the  master.  I  have  need  to 
be  your  disciple.  It  is  unseemly  for  me  to  number  you 
ivith  mine.  Jesus  replied,  "  Suffer  it  to  be  so  now." 
I  am  indeed  your  Lord  and  Master,  the  Messiah  ;  and 
you  might  well  hesitate,  if  I  proposed  my  self  for  baptism, 
upon  the  principle  of  being  a  sinner.  But  there  is  an- 
other reason  why  I  should  be  baptized.  This  is  re- 
quisite as  a  regular  manifestation  of  me,  in  my  official 
character.  The  reason  is  then  given,  "  For  thus  it 
becometh  us  to  fulfil  all  righteouness."  John's  hesi- 
tancy was  because  he  knew  him  to  be  the  Messiah. 
And  Christ's  request  to  be  baptized  was  on  that  very 
ground,  that  he  was  the  Messiah.  John  was  convinc- 
ed by  the  reason  assigned,  that  it  was  a  part  of  his  of- 
ficial duty,  by  this  symbol,  as  well  as  by  a  direct  testi- 
mony, to  manifest  him  ;  and  that  it  was  incumbent Tm 
Jesus  to  be  thus  manifested.  Here  was  right,  with  res- 
pect to  both.  This  right,  i.  e,  the  propriety  of  John's 
baptizing  Jesus,  and  of  Jesus'  being  baptized,  must  be 
the  righteousness  intended  by  Jesus,  in  the  reason  as- 
signed. 

Righteousness  supposes  a  law.  What  law  was  it 
which  required  this  baptism  ?  I  answer,  typical  usage. 
This  typical  usage  originated  in  the  requirement  that 
the  priests  of  the  Aaronic  order,  who,  as  is  to  be  col- 


l  i96  i 

lected  from  Numbers  iv.  3,  assumed  their  office  at  St; 
years  of  age.,  should  be  washed  with  water,  as  a  sym- 
bol of  their  investiture  with  this  office,  and  of  their  be- 
ing true  priests  of  the  law.  Symbols  of  this  kind, 
plainly  grounded  upon  this  law,  had  ever  been  in  use, 
in  investing  men,  with  the  priestly,  prophetic,  and 
regal  offices.  And  as  these  offices  were  all  united  and 
consummated  in  Christ,  as  Messiah,  it  became  neces- 
sary, (to  ■sjffcrov),  it  was  comely ,  suitable,  regular,  that 
a  corresponding  symbol  should  attend  his  public  in- 
duction into  his  Messiahship.  Thus  he  became  in  all 
things  like  unto  his  brethren,  a  partaker  even  in  their 
symbolical  investitures.  Thus  also  it  appeared,  that 
he  took  not  this  honor  upon  himself,  the  honor  of  a 
priesthood,  after  the  order  of  Melchisedec,  rashly,  and 
in  a  disorderly  Avay,  as  an  impostor,  but  was  called  of 
God,  as  was  Aaron. 


CHAPTER  XL 

Respecting  the  Lord's  Day,  the  Lord' 's  Supper,  and  Christian 
Baptism.  In  this  chapter  it  is  attempted  to  shew,  that 
these  ordinances  are  to  he  observed  by  Christian  believers  ai 
seals  of  the  same  covenant,  oj  which  the  Jewish  Sabbath,  the 
Passover,  and  Circumcision,  were  seals. 


THAT  what  is  called  the  Christian  Church  is 
the  continuity  of  Israel,  as  an  indissolva^lc  society;  . 
that  this  society,  from  its  commencement  to  its  comple-'. 
tion,  is  founded  upon  the  covenant  of  circumcision,  as 
its  constitutional  basis,  has  been  evinced.  That  the 
Sinai  covenant  was  essentially  distinct  from  this  cove- 
nant, and  added,  as  a  temporary  institution,  and  for 
temporary  purposes,  has  also  been  proved.  That  this 
covenant,  so  far  as  it  was  of  a  peculiar  character,  as  a 
shadow  of  good  things  to  come,  was  to  wax  old,  and 
vanish  away,  at  the  appearing  of  Christ ;  and  did,  in 
fact,  become  entirely  obsolete,  by  the  accomplishment 
of  its  typical  design  in  his  death,  is  made  evident,  by 
several  passages  which  have  been  already  introduced 
into  this  work,  and  is  not  controverted  by  any  denom- 
ination of  Christians.  We  are  therefore  to  consider 
that  covenant,  viewed  as  a  separate  and  distinct  insti- 
tution, as  though  it  never  had  been.  I  say,  as  a  dis- 
tinct institution.  For  there  were  some  precepts 
wrought  into  it,  which  were  not  peculiar  to  it ;  which 
are  essential  to  every  institution  of  God,  and  of  eternal 
obligation.  These  precepts  are  not  improperly  called 
moral;  in  distinction  from  positive.  Such,  for  exam- 
ple, is  the  precept,  which  requires  us,  to  love  the  Lord 
our  God  with  all  our  heart ;  and  our  neighbour  as  our- 
selves.    Such  is  the  precept,    which   requires  justice 


[  193] 

in  all  our  dealings.  These  precepts  are  not  appropri- 
ate to  the  Sinai  covenant.  They  extend  to  all  beings  ; 
to  all  dispensations  ;  to  all  times  ;  and  can  never  cease 
to  be  obligatory.  These  precepts  were  not  properly 
added.     The\r  were  previously  in  force. 

We  are  then  to  consider  the  Church  of  God,  after 
the  resurrection  of  Christ,  as  holding  the  same  moral 
position,  that  it  held,  anterior  to  the  Sinai  covenant. 
Now,  to  the  Church,  in  this  state,  there  were  appended 
three  ordinances;*  the  sabbath,  the passover,  and  cir- 
cumcision.    We  will  begin  with  the  sabbath. 

It  is  a  matter  of  debate  among  divines,  whether  the 
Sabbath  Mas  observed  during  the  period  which  pre- 
ceded the  exodus.  Those  who  wish  to  examine  this 
subject  minutely,  will  find  assistance,  in  President  Ed- 
wards's Discourses,  upon  the  Change,  and  Perpetuity 
of  the  Sabbath  ;  in  that  part  of  Dr.  Paley's  Moral 
Philosophy,  which  treats  upon  this  subject ;  and  in 
Witsius,  and  Baxter.  The  limits  we  have  prescrib- 
ed to  ourselves  will  not  admit  of  this  investigation. 
Perhaps  the  observations  which  will  be  introduced,  will 
convince  the  reader,  that,  as  the  Church  did  certainly 
exist,  there  is  great  reason  to  presume  it  never  was 
without  the  enjoyment  of  the  Sabbath  ;  that  it  is  as 
old  as  creation  ;  or,  at  least,  as  the  introduction  of  the 
new  covenant ;  and  that  the  observation  of  it  cannot 
cease  to  be  obligatory  so  long  as  the  world  endures. 

It  is  a  certain  fact,  that  the  Sabbath  was  appointed 
to  Israel  before  the  introduction  of  the  Sinai  cove- 
nant. See  Exodus,  xvi.  23.  "And  he  said  unto  them. 
This  is  that  which  the  Lord  hath  said.  Tomorrow 
is  the  rest  of  the  Holy  Sabbath,  unto  the  Lord."  In 
the  foregoing  verse  it  is  said  "  And  it  came  to  pass, 
that  on  the  sixth  day,  they  gathered  tw  ice  as  much 
bread,  two  omcrs  for  one  man.''     How  came  this  pre- 

*  Some  perhaps  will  be  offended  that  the  term  ordinance  should  be  applied 
to  the  sabbdih  ;  as  we  have  been  accustomed  to  speak  of  the  ordinances  of  the 
Christian  Church  as  two  only,  baptism  and  the  Lord's  supper.  They  will  allow 
it  to  bean  institution.  But  the  words  are  so  nearly  synonymous,  that  the  au- 
Ux>r  hope*,  he  shall  be  indulged  the  liberty  he  takes,  in  applying  the  term  ordi- 
nance, to  the  sabbath  also. 


[  199  ] 

ceding  day  to  be  counted  the  sixth  day  ;  unless  the 
practice  of  counting  by  weeks  had  been  in  use  ?  And 
how  came  the  congregation,  of  their  own  accord, 
to  gather  twice  as  much  on  the  sixth  day,  that  they 
had  gathered  on  any  preceding  day,  but  in  respect  to 
the  sabbath  of  rest,  which  they  knew  was  to  follow  2 
And  how  did  they  so  generally  know  this,  unless  they 
had  been  in  the  habit  of  observing  it  ?  These  circum- 
stances do  not  look  altogether  like  an  original  appoint- 
ment ;  but  as  the  recognition  of  an  institution  ;  which, 
though  it  had  gone  into  some  neglect,  under  the  bon- 
dage of  Egypt,  was  of  primitive  standing.  • 

At  any  rate,  the  sabbath  was  here  established.  It 
was  established  anterior  to  the  introduction  of  the  Si- 
nai covenant.  Hence,  in  distinction  from  ail  the  ritu- 
al precepts  of  that  covenant,  it  was  incorporated  into 
the  decalogue.  This  institution  therefore  did  not  ex- 
pire with  that  covenant.  It  still  continues,  and  is  of 
permanent  obligation  even  to  the  end  of  the  world,  un- 
less there  be  a  particular  revocation  of  it. 

This  idea  of  the  permanency  of  the  sabbath  will  be 
confirmed,  by  considering  its  design,  its  use,  and  the 
character  which  the  scriptures  give  to  it.  These 
things  however  we  must  run  over  with  as  much  brevi- 
ty as  possible. 

The  design  of  the  Sabbath  is,  that  it  should  be  a 
day  of  holy  rest,  to  return  at  regular  periods,  for  the 
refreshment  of  man,  and  the  irrational  animals  under  his 
care,  and  subject  to  his  use ;  and  that  opportunity 
might  be  had  for  those  spiritual  employments,  in  which 
the  glory,  and  felicity,  and  beauty  of  the  Church  con- 
sist and  appear.  Rest  is  the  proper  meaning  of  the 
term  sabbath.  And  that  rest  is  the  thing  in  which  it 
appropriately  consists,  is  agreeable  to  the  account  giv- 
en of  it  in  every  place  in  which  it  is  mentioned.  The 
people  were  to  rest  from  gathering  manna.  Best  is 
mentioned  in  the  fourth  commandment  as  the  thing  ir* 
which  the  sabbath  is  to  be  sanctified.  "  Remember 
the  sabbath  day,  to  keep  it  holy,"  to  sanctify  it.  How  ? 
The  commandment  proceeds  to  explain.     "  Six  days 


[  200  J 

Shalt  thou  labor,  and  do  all  thy  work  ;  but  the  seventh 
dav  is  the  sabbath  of  the  Lord  thy  God  ;   in  it  thou 
shaft  not  do  any  work,  thou,  nor  thy  son,  nor  thy  daugh- 
ter, nor  thy  man  servant,  nor  thy  maid  servant,  nor  thy 
cattle,  nor  thy  stranger  that  is  within  thy  gates.     For, 
in  six  days,  the  Lord  made  heaven  and  earth  ;  the  sea, 
and  all  that   in  them  is,  and  rested  the    seventh   day  ; 
wherefore  the  Lord  thy  God,  blessed  the  sabbath  day, 
and  hallowed  it."   Rest,  in  such  regular  returns,  secur- 
ing refreshment  to  man  and  beast,  and  giving  opportu- 
nity for  the  pleasing  and  edifying  employments  of  pub- 
lic, and  private  devotion,  is,  to  the  people  of  God,  an  in- 
estimable favor.  Accordingly  the  sabbath  is  spoken  of 
as  given,  in  testimony  of  paternal  love,  by  God,  to  his 
Church.  Ezek.  xx.  12.   "  Moreover  also  I  gave  them 
my  Sabbaths."   The  Sabbath,  as  a  rest,  is  a  relief  from 
the  curse  which  followed  the  apostacy  ;  and  grateful,  in 
this  view,  to  the  benevolent  man,  not  only  with  respect 
to  himself,  and  his  brethren,  but  the  brutes,  who  seem 
m  some  measure  to  partake  of  the  curse. 

Besides  being  a  day  of  rest,  the  sabbath  was  com- 
memorative  of  the  great  work  of  creation  ;  which,  in 
the  divine  plan,  was  subordinate  to  the  greater  work  of 
redemption.  It  was  commemorative  of  the  work  of 
redemption  itself,  of  which  the  Church  is  the  subject. 
Kcnce  the  deliverance  from  Egypt,  as  an  important  part 
of  this  work,  is  particularly  mentioned,  as  a  reason  why 
the  Church  was  required  to  keep  the  sabbath.  Dent. 
v.  14.  "  And  remember  that  thou  wast  a  servant  in  the 
land  of  Egypt  ;  and  that  the  Lord  thy  God  brought 
thee  out  thence,  through  a  mighty  hand,  and  by  a 
stretched  out  arm  ;  therefore  the  Lord  thy  God  com- 
manded thee,  to  keep  the  sabbath  day."  This  was  a 
reason  of  the  injunction,  as  appropriate  to  the  Church, 
in  distinction  from  the  heathen  world. 

The  sabbath  is  also  a  type  of  heaven  ;  and  as  such, 
presents  an  assurance  to  the  believer  of  a  speedy  close 
ol  all  the  labors,  and  sorrows  of  the  present  world. 

In  the  31st  chapter  of  Exodus,  the  sabbath  is  sppk* 
en  of  in  another  view  ;  as  a  sign  of  God's  gracious 


t  201  ] 

relation  to  Israel,  as  their  sanctifier,  and  the  observance 
of  it,  on  that  account,   is  enjoined,  not  as  a  temporary 
institution,   but  as   a.  perpetual  covenant.     "And  the 
Lord  spake  unto  Moses,  saying,  Speak  thou  also  unto 
the  children  of  Israel,    Verily,  my  sabbath   ye  shall 
keep,  for  it  is  a  sign  between   me  and  you,  throughout 
your  generations,  that  ye  may  know,  that  I  am  the  Lord 
that  doth  sanctify  you.     Ye    shall  keep   the    sabbath 
therefore,  for  it  is  holy  unto  you.     Every  one  thatde- 
fileth  it  shall  be    surely  put   to  death  ;  for  whosoever 
doth  any  work  thereon,  that    soul  shall  be  cut  off  from 
among-  his  people.     Wherefore,  the  children  of  Israel 
shall  keep  the  sabbath,  to  observe  the  sabbath  through- 
out their  generations,  for  a  perpetual  covenant.     It  is  a 
sign  between  me  and  the  children   of  Israel  forever." 
Here  the  sabbath  is  placed  on  an  exact  parallel  u  ith 
circumcision,  as  a  sign.     It  is  another  public  standing 
token  of  the  gracious  covenant  which  God  established 
with  Israel.     It  is   hence,  by   a  metonymy,  called  the 
covenant,  as  circumcision   is.     On  all  these  accounts, 
it  is  an  endowment  of  infinite  value.     It  cannot  be  too 
highly  appreciated.     The  moral  language  of  it,  is  that 
of  holy  affinity  ;  of  covenant  love.     It   testifies,  in  the 
most  impressive  and   endearing   manner,  the  blessed, 
and  indissoluble   union  which  subsists  between    God 
and  his  people.     Hence    it   is   spoken  of,  Isaiah  lviii. 
13,  as  claiming  to  be  reputed,  and  treated,  "  a  delight, 
the  holy  of  the   Lord,  and   honorable."     The  Church 
cannot  then  be  divested  of  the  sabbath.     It  is  an  irre- 
vocable  grant.     "  The  gifts  and  callings  of  God  are 
without  repentance."  His  judgments  he  may  withdraw ; 
but  his  absolute,  gracious  bequests,  he  can  never  an- 
nul. 

Let  us  now  see  what  evidences  there  are  in  the  New 
Testament,  of  the  actual  continuance  of  the  sabbath, 
in  the  Gospel  day.  We  are  to  remember,  that  the 
enquiry  is  as  much,  whether  the  sabbath  be  withdrawn 
as  a  blessing,  as  whether  it  hath  ceased  to  be  obligato- 
ry as  a  duty. 


[  202  ] 

1.  If  the  sabbath  be  revoked  iii  the  New  Testa- 
ment, the  revocation  is  expressed,  and  can  be  found. 
But  a  revocation  of  it  cannot  be  found.  The  sabbath 
therefore  remains. 

The  change  of  the  sabbath,  in  regard  to  the  day  in 
which  it  is  observed,  and  which,  more  generally  in  the 
Christian  Church,  out  of  respect  to  Christ,  and  as  com- 
memorative of  his  resurrection,  is  called  the  Lord's 
day;  allowing  it  to  have  taken  place,  as  it  is  almost 
universally  conceded  that  it  has,  under  the  authority 
of  God,  is  not  a  revocation  of  it.  The  phrase  change 
of  the  sabbath,  supposes  that  the  sabbath  itself  is  con- 
tinued. For  to  change  and  annul  an  institution,  are 
different  things.  For  a  distinct  elucidation  of  tins 
matter,  the  reader  is  referred  to  President  Edward's 
Discourses,  above  mentioned,  on  the  change  and  per- 
petuity  of  the  sabbath.  Let  it  be  only  observed  here, 
that  the  stress  of  the  law  respecting  the  sabbath,  lies 
upon  the  nature  of  the  day,  as  a  day  of  holy  rest,  a  sign 
of  the  covenant,  a  gift,  a  blessing,  a  type  of  heaven,  a 
memorial,  and  upon  its  returning  periodically  after  six 
days  of  labor.  Whether  it  shall  be  this  day  or  the  oth- 
er, is  not  indeed  left  to  our  discretion  ;  but  still,  is  a 
circumstance,  a  mere  modal  affair.  This  change  there- 
fore does  not,  cannot  alter,  or  affect  the  thing  itself. 
Suppose  God  had  instituted  a  fast  day,  to  be  observed 
on  that  da}r  which  we  now  call  Tuesday  ;  and  had 
afterwards  ordered,  that  it  should  he  observed  on 
Wednesdays  ;  this  alteration,  being  circumstantial,  it 
is  evident,  would  not  determine  that  it  is  no  longer  the 
fast  day,  which  God  originally  appointed*  The  change,, 
in  this  case,  would  certainly  prove  the  opposite  ;  that 
the  fast  day  is  continued.  For  it  must  be  understoo4 
to  continue,  in  order  to  be  a  subject  of  this  new  mod- 
ification. 

2.  If  Israel,  as  an  indissolvable  society,  is  the  olive 
tree,  introduced  by  Paul,  in  the  11th  chapter  of  his 
Epistle  to  the  Romans  ;  and  if  the  broken  off  branch- 
es are  to  be  grafted  into  it  again,  certainly  the  unbeliev- 
ing Jews,  when  the  vail  shall  be  taken  from  their  heart. 


[  203  ] 

and  they  shall  turn  unto  the  Lord,  will  be  restored  to 
the  enjoyment  of  their  sabbath.  For  they  will  partake 
with  the  adopted  Gentiles,  of  the  root  and  fatness  of 
the  olive  tree.  To  this  period,  the  prophet  Isaiah  at 
the  close  of  his  prophecy,  has  evident  respect ;  and  his 
words,  therefore  prove,  that  the  restored  Jews,  with 
the  Gentiles,  will  enjoy  their  sabbath.  "  For  as  the 
new  heavens,  and  the  new  earth,  which  I  will  make, 
shall  remain  before  me,  saith  the  Lord  ;  so  shall  your 
seed,  and  your  name  remain.  And  it  shall  come  to 
pass,  that  from  one  new  moon  to  another,  and  from! 
one  sabbath  to  another ',  shall  all  flesh  come  to  worship 
before  me,  saith  the  Lord." 

3.  The  declaration  of  Christ,  Matthew  xii.  8.  "  For 
the  son  of  man  is  Lord,  even  of  the  sabbath  day,'* 
clearly  implies,  that  the  sabbath  belongs  perpetually  to 
the  kingdom,  of  which  he  is  the  visible  head.  The 
declaration  which  precedes  this,  in  Mark  ii.  27,  is  al- 
so corroborative  of  the  same  thing.  "  The  sabbath 
was  made  for  man."  It  is  a  blessing  of  the  covenant  of 
which  Christ  is  the  mediator,  and  designed  altogether 

for  the  benefit  of  those  who  are  the  subjects  of  that  cov- 
enant. It  is  then  as  certainly  perpetual,  as  the  cove- 
nant itself  is  perpetual. 

4.  The  actual  continuance  of  the  sabbath  under  the 
Gospel  dispensation,  and  after  the  Sinai  covenant  was 
abolished,  is  evident,  from  Mat.  xxiv,  20.  This  pas- 
sage it  will  be  remembered,  respected  an  event  which 
took  place  about  forty  years  after  Christ's  ascension. 
\\  And  pray  ye,  that  your  flight  be  not  in  the  winter, 
neither  on  the  sabbath  day.'J  If  Christ  had  foreknown 
that  the  seasons  were  to  be  immediately  discontinued, 
the  direction  to  his  hearers,  to  pray  that  their  flight 
might  not  be  in  the  winter,  would  have  been  imper- 
tinent; and  would,  as  he  must  have  known,  have  ex- 
posed him  to  the  imputation  of  having  given  a  direc- 
tion altogether  futile,  and  even  ridiculous.  If  he  had 
foreknown  that  the  sabbath  was  to  be  discontinued; 
and  he  must  have  foreknown  it,  if  it  were  to  be  the 
case  ;  for  he.  was  Lord  of  the  sabbath  day  ;  his  direc- 


[  204  ] 

don  respecting  the  sabbath,  would  have  been  equally 
impertinent,  and  have  exposed  him  to  the  same  impu- 
tation. 

5.  As  a  farther  confirmation  of  the  actual  perpetua- 
tion of  the  sabbath,  in  the  Gospel  day,  and  after  the  ac- 
cession of  the  Gentiles,  we  ma)r  notice  the  words  of 
Paul,  I.  Corinthians  xvi.  2.  "Upon  the  first  day  of 
the  week  (Keilct  (jlIuv  trattuluv,  literally,  upon  one  of  the 
sabbaths)  let  every  one  of  you  &c." 

If  the  present  translation  be  correct,  still  the  use  of 
the  word  actGGuluv  will  imply  the  continuance  of  the  sab- 
bath. How  can  weeks  be  continued  at  all,  scripturally 
and  religiously,  but  upon  the  principle  of  the  continu- 
ance of  the  sabbath  ?  Notices  of  the  continuance  of 
the  sabbath,  and  of  the  observance  of  it  by  the  Apos- 
tles, are  to  be  found  repeatedly  in  the  book  of  Acts  : 
but  it  is  not  thought  necessary  to  give  them  a  particu- 
lar attention. 

The  indispensable  necessity  of  the  day  for  the  fur- 
therance of  religion,  the  conversion  of  sinners,  and 
their  edification  when  converted,  for  the  manifesta- 
tion of  Christ,  and  the  accomplishment  of  God's  pur- 
poses relative  to  Zion,  is  a  cogent  argument  of  its 
continuance.  If  the  sabbath  was  necessary  to  present 
the  Church  to  the  view  of  the  world,  as  an  army  with 
banners,  under  the  former  dispensation,  it  is  no  less 
necessary  for  this  purpose  under  the  latter. 

Two  passages  are  brought  forward  by  those  who 
oppose  this  doctrine,  as  favoring,  if  not  proving  the 
discontinuance  of  the  sabbath.  The  first  rs  in  Rom: 
xiv.  5.  "  One  man  csteemeth  one  day  above  another  ; 
another  esteemeth  every  day  alike.  Let  every  man 
be  fully  persuaded  in  his  own  mind.''  Here  the  A- 
postle  is  supposed  to  admit,  that  the  distinction  between 
the  sabbath  andotherdays,  was  obsolete  ;  therefore  that 
the  sabbath  wasnolongera  matter  of  obligation,  but  of 
opinion.  The  sabbath,  it  is  to  be  here  recollected,  was 
not  imposed  as  a  burden,  from  which  the  Church  was 
to  be  relieved  ;  but  given,  as  a  blessing,  which  it  was 
to  enjoy.     It  is  to  be  remembered  also,  that  the  Chris- 


[205  ] 

tians  at  Rome  consisted  partly  of  native  Jews,  and  partly 
of  Gentiles.    The  believing  Jews  retained  strong  prej- 
udices in  favor  of  all  the  observances  of  their  ancient 
religion.     The  Gentiles,  on  the  other  hand,  had  prej- 
udices against  them.     It   could  'hardly  be  otherways 
the  i,  than  that  there  should  1x3  disagreements  among 
these  christians,  about  several  things  belonging  to  the 
Jewish  law.     To  these  disagreements   the  apostle  has 
respect  in  this  chapter.     He  begins  thus.   "  Him  that 
is  weak  in   the  faith,   receive  ye,  but   not  to  doubtful 
disputations."      Here   are  the   things  he  is   going  to 
treat   of;     things  of    doubtful  disputation  ;    things, 
which  he  himself  could  not,  or   did   not  think  it  pru- 
dent then,  expressly  to  settle.     The  sabbath,  so  repeat- 
edly  and  solemnly  enjoined,    and  with  such  a  highly 
important  design,  coulel  hardly  have  come  under  this 
description.     He  speaks  of  days  supposed  to  be  conse- 
crated.    But  these  days  stoma  in  connexion  with  eat- 
ing,   or  not  eating  particular  kinds  of  food  ;    which 
circumstance  does   not   at  all  apply  to  the  sabbath. — 
These  days  therefore,  ought  to  be    understood  as  fast, 
or  festival  days  ;  and  several  such  days  were  ordained 
in,  and  were  peculiar  to  the  Sinai  law.     "  For  one  be- 
lieveth  that   he  may  eat  all  things.     Another,  who  is 
weak,  eateth  herbs."     The  discourse  upon  clean,  and 
unclean  things,  eating,  and  not  eating,  runs  through 
the  chapter.     When  therefore,  he   says,  as  in  the  5th 
verse,  "  One  man  estcemeth,  &.c."  he  ought,  in  fair- 
ness, to  be  understood  as  speaking  of  these  days.     At 
any  rate,  here  is  nothing  express  respecting  the  sab- 
bath.    And  if  there  were,   there  is  certainly  noth 
which  amounts  to  a  revocation   of  it.     The  most  that 
the  passage  teaches,  even   upon  the   supposition   that 
the  apostie  alludes  to  the  sabbath,   in  connexion  with 
other  consecrated  elays,    is,  that  each  one  should  labor 
to  possess  the  truth  ;   and  that  forbearance    should  be 
exercised  in  case  of  disagreement,  if  that  disagreement 
do  not  appear  to  result  from  a  contumacious  spirit. 

Had  the  sabbath,   with   all   other  consecrau 
been  openly  and  formally  set  aside,  such  a  ccn;io\  t 


[  206  ] 

as  that  which  is  brought  into  view  in  this  chapter,  could 
hardly  have  subsisted.  The  cause  of  it  seems  to  have 
been,  that  which  is  at  the  foundation  of  many  disputes 
and  divisions  at  the  present  day  ;  the  not  distinguish- 
ing carefully  between  anterior  institutions  and  laws  ; 
and  those  which  were  added,  as  peculiar  to  the  cove- 
nant of  Sinai,  which  only  have  waxed  old,  and  vanish- 
ed away.  The  observance  of  the  sabbath  was  contin- 
ued under  the  authority  of  Christ,  and  his  apostles. 
The  usages  which  were  sanctioned  by  the  Sinai  cove- 
nant, did  not  actually  cease  at  once,  with  the  removal 
of  that  covenant.  They  were  abolished  gradually,  as 
the  weak  believers  among  the  Jews  could  bear.  Hence 
it  was  natural  enough  for  those  Jews  to  contend,  that 
if  the  sabbath  was  to  be  observed,  the  other  consecrat- 
ed days  ought  to  be  observed  likewise.  This  dispute 
the  apostle  manages,  with  the  same  spirit  of  accommo- 
dation, with  which  he  circumcised  Timothy,  kept  the 
feast  at  Jerusalem,  and  conformed,  on  occasions,  to 
several  things  in  the  ritual  law. 

The  other  passage  brought  forward  as  an  objection, 
is  in  Colos.  ii.  16,  17.  "Let  no  man,  therefore,  judge 
you  in  meat,  or  in  drink,  or  in  respect  of  an  holy  day, 
or  of  the  new  moon,  or  of  the.  sabbaths."  What  sab- 
baths were  these  ?  The  term  sabbath  was  first  applied 
to  the  seventh  day.  '  Afterwards  it  was  applied  as  de- 
scriptive of  all  the  consecrated  days  of  the  Sinai  cove- 
nant. See  Leviticus  xxiii.  32,  and  38.  As  the  plu- 
ral therefore  is  used,  there  seems  to  be  reason  to  pre- 
sume, that,  as  in  the  former  case,  the  apostle  had  re- 
spect to  these  days  of  the  Sinai  law.  The  4th  verse, 
if  attended  to,will  convince  us  that  he  had.  "  Blotting 
out  the  hand  writing  of  ordinances  that  was  against  us, 
which  was  contrary  to  us,  and  took  it  out  of  the  way, 
nailing  it  to  his  cross."  What  was  this  hand  writing 
of  ordinances  ?  It  was  what  he  calls,  in  his  letter  to 
the  Ephesians,  "  the  middle  wall  of  partition."  It  was 
the  ritual  of  the  Sinai  covenant.  But  it  has  been  prov- 
ed that  the  primitive  sabbath  did  not  belong  to  this 
covenant.  The  passage  therefore,  cannot  prove  the 
discontinuance  of  the  sabbath. 


[207] 

The  fact  of  the  change  of  the  sabbath  from  the  sev- 
enth, to  the  first  day,  as  having  taken  place  under  the 
authority  of  God,  is  admitted  by  the  whole  Christian 
Church,  a  few  individuals  excepted.  The  universal, 
undisputed  practice  of  the  Church  in  the  earliest  and 
purest  times  of  it,  and  as  ordered  by  the  Apostles 
themselves,  is  conclusive  evidence,  both  of  the  perpetu- 
ity of  the  sabbath,  and  of  this  circumstantial  change 
respecting  it.  "  All  Christians'*  says  Dr.  Mosheim, 
"  were  unanimous  in  setting  apart  the  first  day  of  the 
week,  on  which  the  triumphant  Savior  arose  from  the 
dead,  for  the  solemn  celebration  of  public  worship. 
This  pious  custom,  which  was  derived  from  the  ex- 
ample of  the  Church  of  Jerusalem,  was  founded  upon 
the  express  appointment  of  the  Apostles,  who  conse- 
crated that  day  to  the  same  sacred  purpose,  and  was 
observed  universally  throughout  all  the  Christian 
Churches,  as  appears  from  the  united  testimonies  of 
the  most  credible  writers." 

This  change  was  evidently  necessary,  to  mark  the 
accomplishment  of  the  typical  system,  respecting 
Christ  ;  as  a  public  standing  testimony,  that  he  was 
come,  and  was  risen  from  the  dead  ;  that  the  promises 
were  accomplished  in  the  purification  of  Israel  and  the 
accession  of  the  Gentiles;  and  that  these  were  the  last 
times  ;  especially,  and  signally,  the  accepted  times, 
and  the  day  of  salvation. 

As  the  sabbath,  and  not  the  less  evidently  on  account 
of  this  modification,  is  perpetuated,  in  the  essential  na- 
ture of  it,  as  a  holy  rest,  an  ordinance  forever,  a  sign  of 
the  covenant,  a  public  standing  token  that  God  is  in 
the  midst  of  the  Church,  to  sanctify  it,  a  pledge  of  his 
love,  commemorative  of  the  accomplishment  of  the 
great  work  of  our  redemption,  and  a  type  of  heaven,  it 
ought  to  be  received,  and  observed  conscientiously  by 
all  Christians,  as  a  most  precious  blessing  of  the  cove- 
nant. All  labor  ought  to  be  suspended  during  the 
complete  day,  according  to  the  original  requirement. 
No  work  ought  to  be  done  upon  it,  but  such  as  is  of 
absolute  necessity,  and  the  dictate  of  mercy.     The  day 


r  203  ] 

>c  spent  in  tliose  devotional  employments, 
public  and  private,  which,  instead  of  being  a  labor  and 
burden  to  the  children  of  God,  are  their  refreshment, 
strength,  and  joy. 

Those  who  trample  upon  the  sabbath  are  to  be  un- 
derstood as  trampling  upon  all  that  it  exhibits  ;  upon 
the  covenant  of  God  ;  upon  its  provisions  and  prom- 
ises ;  upon  the  whole  work  of  redemption  ;  upon  the 
interests  of  virtue  ;  and  as  despising  the  pleasant  land. 

The  passover  is  another  ordinance  which  was  ap- 
pointed to  Israel  prior  to  the  introduction  of  the  Sinai 
covenant.  It  was  instituted  before  their  departure 
from  Egypt,  and  as  a  standing  memorial  of  their  de- 
liverance from  the  destruction,  which  cut  down  all  the 
first  born  of  Egypt.  See  the  12th  ch.  of  Exodus* 
The  reason  given  for  its  institution,  is  in  these  words  : 
','  For  I  will  pass  through  the  land  of  Egypt  this  night, 
and  I  will  smite  all  the  first  born  of  the  land  of  Egypt, 
both  man  and  beast,  against  all  the  Gods  of  Egypt  will 
1  execute  judgment  :  I  am  the  Lord.  And  the  blood 
shall  be  to  you  a  token,  upon  the  houses  where  you 
arc,  and  when  I  see  the  blood,  I  will  pass  over  you  ; 
and  the  plague  shall  not  be  upon  you  to  destroy  you, 
when  I  smite  the  land  of  Egypt.'1  Then  it  is  added, 
"  And  this  shall  be  unto  you  for  a  memorial ;  and  you 
shall  keep  it  a  feast  to  the  Lord,  throughout  your  gen- 
erations ;  you  shall  keep  it  a  feast,  by  an  ordinance  for- 
ever .''  This  exemption  of  the  first  born  of  Israel  was 
an  expression  of  special  covenant  favor,  and  stood  in 
close  connexion  with  their  miraculous  deliverance 
from  Egypt,  which  was  another  signal  expression  of 
the  same  thing;  Both  the  events  are  blended  in  the 
design  of  the  institution. 

The  blood  of  the  lamb  sacrificed  at  the  passovcr, 
sprinkled  upon  the  door  posts  of  the  houses  of  Israel, 
was  typical  of  the  blood  of  Christ ;  through  the  expia- 
tory efficacy  of  which,  the  elect  are  saved.  For  it  is 
said,  1  Cor.  v.  7.  "For  even  Christ  our  passover  is 
sacrificed  for  us."     And  in  I  Peter  i.  18,  19.      "  For- 

nuch  as  ve  know   that  ve  were  not  redeemed  with 


[  209  ] 

corruptible  things  ;  as  silver  and  gold,  from  your  vain 
conversation,  received  by  tradition  from  your  fathers  ; 
but  with  the  precious  blood  of  Christ,  as  of  a  lamb  with- 
out blemish^  and  without  spot."  The  passover  was 
then,  not  only  retrospective,  as  commemorative  of  the  great 
events  which  took  place  in  favor  of  Israel,  when  they 
were  brought  out  of  the  house  of  bondage;  but  pro- 
spective, as  it  prefigured  a  far  greater  deliverance  to  be 
wrought  for  the  whole  Church  in  the  personal  sacrifice, 
resurrrection,  and  conquests,  of  Christ  her  king.  The 
expressions  respecting  the  perpetuity  of  this  ordinance, 
are  the  same,  with  those  which  are  used,  respecting  the 
sabbath  ;  and  if  they  are  to  be  taken  in  the  same  sense, 
then  it  is  to  be  understood,  that  in  the  substance,  in 
the  spirit,  and  true  import  of  it,  it  is  perpetuated  in 
another  form,  that  of  the  Lord's  supper.  So  that  the 
supper  may  not  be  improperly  styled  the  Christian 
passover.  The  deliverance,  which  the  Savior  wrought 
in  his  death,  and  resurrection,  was  so  much  superior, 
the  consummation  of  that,  which  was  initial  and 
emblematical,  that  it  seemed  to  be  necessary  ;  at  least 
divine  wisdom  saw  it  proper,  that  this  ordinance,  as  to 
the  form  of  it,  should  be  changed  for  one  simply  retro- 
spective. 

That  the  design  of  the  passover,  in  a  typical  view, 
was  answered  in  the  death  of  Christ,  is  evident  from 
his  own  words,  Luke  xxii.  15,  16.  "And  he  said 
unto  them,  with  desire  1  have  desired  to  eat  this  passo- 
ver with  you,  before  I  suffer.  For  I  say  unto  you,  I 
will  not  any  more  eat  thereof,  until  it  be  fulfilled  in  the 
kingdom  of  God. "  The  passover,  was  then  to  he  ful- 
filled, in  the  kingdom  of  God.  The  Apostle's  calling 
Christ  our  passover  ;  and  the  scripture  account,  gener- 
ally, of  the  design  of  his  sufferings,  and  the  efficacy  of 
his  blood,  determine,  that  it  was  fulfilled  in  his  death. 
By  his  death  he  wrought  the  deliverance  of  his  whole 
Church,  and  triumphed  over  all  his  enemies.  Col.  ii. 
15.  "And  having  spoiled  principalities,  and  powers,  he 
made  a  shew  of  them  openly,  triumphing  over  them  in 
it."  ltbecame  then  entirelv  improper  that  the  Passover, 
C  c 


[210] 

in  the  original  form  of  it,  should  be  continued.  To  have 
preserved  the  type,    would  have  implied  that  the  anti- 
type was  not  come.     It  would  haze  been  a  negative 
upon  the  whole  gospel  testimony.     And  it  is  an  incon- 
testibie   fact,    which   nobody  disputes,    the   universal 
practice  of  the  primitive  church  concurring  to  prove 
it,  that  the  passover,  in  its  original  form,  was  abolish- 
ed.    Still  the  essence,  the  commemorative  language 
of  it,  was  preserved  and  transmitted,  and  will  be  con- 
tinued to  the  end  of  the  world,  in  the  supper.     This 
was  instituted  immediately  after  the  Saviour  made  the 
declaration  above  quoted.     The  supper,  like  the  pass- 
over,  is  a  memorial,   and  is  a  matter  of  law  :     "  Do 
this  in  remembrance  of  me.''     It  commemorates  and 
manifests  the  same  almighty  deliverer,  whom  the  pass- 
over  commemorated ;  and  virtually,  that  first  great  de- 
liverance, and  not  that  only,  but  all  the  great  deliveran- 
ces he   has  wrought ;  his  great  salvation  in  the  whole 
extent  of  it.     It  manifests  the  same  covenant,  and  is  a 
far  clearer,  and  more  affecting  exhibition,  of  the  bles- 
sings it  contains.     For  our  Lord  says,  Luke  xxii.  20. 
"  This  cup  is  the  new  testament  in  my  blood."  i.  e.  a 
public  token  of  the  New  Testament,  as  the  passover  was. 
In  the  participation  of  it  Christians  eat  of  the  flesh,  and 
drink  of  the  blood  of  Christ,  as  the  true  paschal  lamb. 
Circumcision  was  another   standing  ordinance  ap- 
pointed to  Israel,  before  the   Sinai  covenant  was  pub- 
lished.    In  proof  of  this,  enough  has  been  said  already. 
That  it  was  continued  to  the  coming  of  Christ  nobody 
disputes.     We  have  therefore,  but  two  questions  be- 
fore us  here  ;  first,  whether  circumcision,  as  outward 
in  the   flesh,  was  abolished  ;  and  secondly,    whether 
the  essence,  or  symbolic   language  of  it,  as  a  token  of 
the  covenant,  is  perpetuated  in  baptism,   as  its  substi- 
tute.    Circumcision  is   declared  expressly  to  be  a  to- 
ken of  the  covenant.     It  is   a  distinct  token  from  the 
other  two.     If  it  was  abolished;  ifVbaptism  was  in- 
stituted upon  the  abolition  of  it ;  and  is  the  third  to- 
ken of  the  covenant,  distinct  from  the  Lord's  clay,  and 
the  supper;  to  be  administered,  like  that,  once  only, 


[211  ] 

and  at  a  particular  time,  i.  e.  soon  upon  the  visible  ini- 
tiation of  the  subject  into  the  covenant  ;  and  is  expres- 
sive precisely  of  the  same  things  ;  why  then,  the  to- 
ken is  continued,  though  the  form  of  it  is  changed. 
In  other  words,  baptism  is  circumcision,  in  the  moral 
import  of  it,  continued. 

That  circumcision  was  abolished  at  the  introduction 
of  the  Gospel  dispensation,  is  evident,  from  the  fact, 
that  the  believing  Jews  gradually  passed  into  the  dis- 
use of  it  ;  from  the  necessity  of  its  discontinuance,  as 
it  held  forth  a  typical  language,  which  was  fulfilled  in 
Christ's  death  ;  and  as  it  was  a  thing  calculated  to 
keep  up  an  undesirable  distinction  between  believers 
of  the  circumcision,  and  believers  of  the  uncircumcis- 
ion,  which,  for  the  more  perfect  union  of  the  Church, 
was  to  be  done  away  ;  from  the  undisputed  practice  of 
the  whole  of  the  primitive  Church ;  and  especially, 
from  the  decree  of  the  mother  Church  in  Jerusalem, 
which  was  ordained  under  the  presidency  of  the  apos- 
tles ;  and,  as  is  expressly  said,  under  the  inspiration 
of  the  Holy  Ghost.  Certain  brethren  went  down  from 
Jerusalem  to  Antioch,  and  taught  the  new  Gentile 
converts,  in  that  city,  that  they  must  be  circumcised, 
or  they  could  not  be  saved.  This  immediately  orig- 
inated the  question,  Is  circumcision  obligatory  upon 
the  Gentile  converts  ?  A  solemn  mission  was  sent  to 
the  Church  in  Jerusalem,  to  ascertain  this  matter.  The 
Church  assembled,  deliberated,  and  finally  resulted  in 
this  manner.  Acts  xv.  24,  and  on.  "  Forasmuch  as 
we  have  heard,  that  certain  which  went  out  from  us, 
have  troubled  you  with  words,  subverting  your  souls, 
saying,  ye  must  be  circumcised,  and  keep  the  law  ; 
to  whom  we  gave  no  such  commandment  :  It  seemed 
good  unto  us,  being  assembled  with  one  accord,  to  send 
chosen  men  unto  you,  with  our  beloved  Barnabas,  and 
Paul  ;  men  that  have  hazarded  their  lives  for  the  name 
of  the  Lord  Jesus  Christ.  We  have  sent  therefore,  Judas, 
and  Silas,  who  shall  also  tell  you  the  same  things  by 
mouth.  For  it  seemed  good  to  the  Holy  Ghost,  and  to 
us,  to  lay  upon  you  no  greater  burden  than  these  neces- 


[212] 

sary  things ;  that  ye  abstain  from  meats  offered  to  idols, 
and  from  blood,  and  from  things  strangled,  and  from 
fornication ;  from  which,  if  ye  keep  yourselves,  ye 
shall  do  well ;  fare  ye  well."  When  the  epistle  was 
read  publicly  to  the  multitude  at  Antioch,  they  rejoic- 
ed for  the  consolation.  Thus  circumcision  was  lor- 
mally  and  publicly  abolished,  with  respect  to  the  Gen- 
tiles. But  it  had  been  before  Christ  obligatory,  with 
respect  to  the  Gentiles.  This  then  amounted  to  an 
implicit  abolition  of  it  altogether  ;  though  for  reasons 
abovementioned,  the  believing  Jews  continued  for 
sometime  in  the  practice  of  it.  They  probably  did  till 
the  distinction  between  Jew  and  Gentile  was  lost,  in 
the  christian  Church, 

The  other  question  is,  whether  the  essence,  or  spir- 
itual meaning  of  circumcision,  as  a  token  or  seal  of 
the  covenant,  was  perpetuated  in  baptism.  Baptism 
had  been  before  in  extensive  use  ;  but  confined  to  the 
Jews,  and  therefore  of  an  appropriate  meaning,  not  a 
sign  of  initiation  into  the  covenant.  John's  baptism 
was  the  baptism  of  repentance,  or  preparation  for  the 
coming  of  the  Messiah.  The  baptism  which  the  dis- 
ciples of  Jesus  administered,  was  the  baptism  oidisci- 
pleship.  John  iy.  1.  "  When  therefore,  the  Lord 
knew  how  the  Pharisees  had  heard,  that  Jesus  made 
and  baptized  more  disciples  than  John."  This  bap- 
tism was  administered  to  those  who  had  already  the 
token  of  the  covenant  upon  them;  who  Mere  previ- 
ously of  the  visible  seed  ;  and  therefore  signified  mere- 
ly their  separation  from  their  unbelieving  and  disobedi- 
ent brethren,  to  a  visible  submission  to  Christ  as  the 
Messiah. 

We  now  speak  of  that  baptism  which  is  properly 
denominated  Christian  baptism  ;  of  baptism  as  a  for- 
mally instituted  ordinance  of  Christ,  to  be  administer- 
ed to  all  who  should  be  gathered  in  from  the  Gentile 
world.  This  baptism  is  entirely  distinguishable  from 
all  previous  baptisms.  It  was  instituted  by  Christ  af- 
ter his  resurrection  ;  was  wrought  into  the  grand 
commission  he  gave  to  his  disciples  to  preach  the  Gos- 


[  213] 

pel  to  every  creature  ;  was  to  go  side  by  side  with 
the  recovering  influence  of  their  preaching  ;  and  to 
be,  "  into  the  name  (f/V  ovo^d)  of  the  Father,  the  Son, 
and  the  Holy  Ghost."  Matthew  xxviii.  19.  "  Go 
ye  therefore,  and  teach  all  nations,  baptizing  them,  in 
the  name  of  the  Father,  Son,  and  Holy  Ghost  :  Teach- 
ing them  to  observe  all  things  whatsoever  I  have  com- 
manded you,  and  lo  !  1  am  with  you  always,  even  unto 
the  end  of  the  world."  The  question  now  is,  whether 
circumcision,  in  the  spirit  and  meaning  of  it,  as  a  token 
of  the  covenant,  or  seal  of  the  righteousness  of  faith, 
be  perpetuated,  in  this  instituted  baptism.  We  have 
seen,  that  the  covenant  is  one,  and  everlasting ;  and  that 
all  the  promises  of  it  are  irreovocable  and  effectual,  be- 
ing yea  and  amen  in  Christ.  Christ  is  declared  to  be 
the  minister  of  the  circumcision,  for  the  truth  of  God,  to 
.confirm  the  promises  made  to  the  fathers.  The  cove- 
nant, is  in  fact  carried  into  effect  by  his  agency,  in  the 
ingathering  of  the  Gentiles.  God  saw  it  wise  that  the 
public  seal,  circumcision,  should  be  appended  to  the 
covenant,  and  put  upon  all  the  visible  subjects  of  it, 
during  that  long  period  which  went  before  Christ. — 
What  reason  can  be  given  why  a  seal,  equivalent  with 
it,  should  not  be  appended  to  it,  and  applied  to  all  the 
visible  subjects  of  it,  during  the  whole  time  it  is  pub- 
lished to  the  world,  and  the  promises  of  it  are  fulfilling  ? 
Is  not  God's  condescension  to  his  people's  circumstan- 
ces and  wants,  as  great  as  before  ?  Do  not  his  people, 
under  the  Gospel  day,  need  confirmations  of  his  grace, 
as  much  as  those  did  who  lived  under  the  former  dis- 
pensation ?  Must  not  a  public  symbol  of  initiation  in- 
to the  covenant,  be  of  as  great  utility,  in  the  instruc- 
tions it  administers,  and  the  testimony  it  impressively 
bears,  to  unbelievers,  under  the  latter,  as  under  the 
former  dispensation  ?  Is  the  fatness  of  the  olive  tree 
diminished,  since  Jesus  has  been  glorified,  the  Gospel 
more  extensively  preached,  and  the  Spirit  given  in 
more  plentiful  effusions  ?  It  has  pleased  God  to  per- 
petuate, under  new  modifications,  the  other  signs  of 
his  covenant.     And  is   it  to  be  supposed  that  this, 


[214] 

which  was  the  most  significant  of  its  nature,  and  which 
had  a  distinct  design,  not  expressed  by  the  others, 
is  withdrawn,  without  leaving  any  thing  of  equiv- 
alent import  in  its  stead  ?  Let  us  besides  look  direct- 
ly at  baptism  itself.  What  is  baptism  ?  Is  it  a  mere 
ceremony  r"  No,  It  would  be  impious  to  call  it  so. — 
Has  it  any  spiritual  meaning  ?  Most  undoubtedly. 
"  He  who  believeth,  and  is  baptized,  shall  be  saved  : 
But  he  who  believeth  not,  and  (implicitly)  is  not  bap- 
tized, shall  be  damned.  Except  a  man  be  born  of  wa- 
ter, and  of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God."  Baptism  indicates  very  much  indeed  ; 
all  that  circumcision  ever  indicated.  It  denotes  a 
spiritual  indissoluble  union  to  the  Father,  Son,  and 
Holy  Ghost.  It  is  spoken  of  by  one  Apostle,  as  sav- 
ing. I.  Peter  iii.  21.  "  The  like  figure  whereunto, 
even  baptism  doth  now  save  us."  In  this  important  re-» 
spect,  it  has  the  same  character,  which  is  given  by 
Paul  to  circumcision.  Romans  ii.  25.  "  For  cir- 
cumcision verily  profiteth,  if  thou  keep  the  law." — 
profitetlu  How  ?  Certainly  unto  salvation. 

By  the  passage  quoted  from  St.  Peter,  we  are 
taught,  that  baptism  is  a  figure.  Of  what  is  it  a  fig- 
ure, or  symbol  ?  It  is  conceded  on  all  hands,  that  it  is 
a  symbol  of  internal  cleansing  from  sin  ;  or  of  rising 
to  newness  of  life.  But  this  is  exactly  the  same  with 
becoming  a  recipient  of  the  covenant.  And  this  is  the 
same  with  becoming  a  subject  of  membership  in 
Christ,  being  united  to  the  true  Israel,  or  grafFed  into 
the  olive  tree.  And  such  certainly  the  scripture  teach- 
es us  that  it  is.  Says  Peter,  Acts  x.  47.  "  Can  any 
man  forbid  water,  that  these  should  not  be  baptized, 
who  have  received  the  Holy  Ghost,  as  well  as  wc  ?" — 
Ar.d  in  the  passage  of  his  Epistle,  just  quoted,  "  Not 
the  putting  away  of  the  filth  of  the  flesh  ;  but  the  an- 
swer of  a  good  conscience  towards  God."  And  says 
Paul.  "  Know  ye  not  that  so  many  of  us  as  are  baptiz- 
ed into  Jesus  Christ,  have  put  on  Christ  ?"  Here  mem- 
bership in  Christ  is  expressly  brought  into  view  as  sig- 
nified by  baptism.     But  Christ  is  eminently  t/ie  seed. 


[215  ] 

Those  who  are  in  him,  are  so  in  fulfilment  of  the  prom- 
ises made  unto  the  fathers.  They  are  all  covenant  cor- 
relates with  him.  "  He  who  sanctifieth,  and  they  who 
are  sanctified  are  all  of  one. "  Then  baptism  is  precise- 
ly equivalent  with  circumcision,  save  that  it  has  not 
its  typical  signification.  The  scriptures  exhibit  them 
as  parallel.  Js  circumcision  "  lhat  of  the  heart,  in  the 
Spirit,  not  in  the  flesh  ?"  So  is  baptism,  "  not  the  put- 
ting- away  of  tlje  filth  of  the  flesh  ;  but  the  answer  of 
a  good  conscience  towards  God."  Are  christians 
baptized  into  Christ,  so  that  they  may  properly  be  cal- 
led the  baptized  ?  They  are  also  "  the  circumcisicny 
who  worship  God  in  the  spirit,  and  rejoice  in  Christ 
Jesus, having  no  confidence  in  the  flesh."  Were  pros- 
elytes to  the  covenant,  under  the  former  dispensation, 
circumcised,  in  token  of  their  proselytism  ?  So  prose- 
lytes to  the  covenant  under  the  present  dispensation, 
are  to  be  ;  and  by  all  denominations,  the  quakers  ex- 
cepted, are,  in  fact,  baptized  in  token  of  the  same  thing. 
Were  the  circumcised  deemed  clean,  in  distinction 
from  the  uncircumcised  world,  who  were  deemed  un- 
clean ?  So  christians,  who  are  baptized,  are  said  to  be 
*icivashed."  As  certain  then,  as  one  is  a  token  of  the  cov- 
enant, or  a  seal  of  the  righteousness  of  faith  ;  so,  though 
not  thus  expressly  denominated,  is  the  other  ;  and  the 
latter  is,  to  all  intents  and  purposes,  a  substitute  for 
the  former. 

The  passage,  Colossians  ii.  12,  13,  commonly  in- 
troduced in  support  of  the  truth  now  advocated, 
and  too  much  to  the  purpose  to  be  overseen  by  an  at- 
tentive enquirer,  must  here,  as  additional  evidence,  be 
carefully  noticed.  "  In  whom  also  (speaking  to  Gen- 
tile christians)  ye  are  circumcised,  with  the  circumcis- 
ion, made  without  hands,  in  putting  off  the  body  of 
the  sins  of  the  flesh,  by  the  circumcision  of  Christ  ; 
buried  with  him  in  baptism,  wherein  ye  are  also  risen 
with  him,  through  the  faith  of  the  operation  of  God." 
Some  Pcedobaptists,  and  those  very  learned  men,  have 
contended,  that,  by  the  circumcision  of  Christ  here, 
the  apostle  means   water  baptism.     It  cannot  perhaps 


[  216  ] 

be  demonstrated,  that  this  is,  or  that  it  is  not  the  thing 
intended.  On  the  supposition  that  it  is,  then  we  have 
here  baptism  expressly  determined  to  be  christian  cir- 
cumcision. On  the  supposition  that  it  is  not,  the  ev- 
idence is  scarcely  less  conclusive.  Let  it  be  conced- 
ed, that  the  apostle  is  here  treating  of  the  sanctification 
of  the  heart.  What  will  follow  ?  If,  by  the  circumcis- 
ion of  Christ,  in  the  12th  verse,  be  meant  sanctification 
of  heart  ;  then  by  baptism,  in  the  l$th  verse,  must 
certainly  be  meant  the  same  thing.  For  this  verse  is 
not  the  assumption  of  an  entirely  new  subject.  It  is  a 
continuity  of  the  sentence,  which  closes  at  the  end  of 
the  verse,  and  therefore  respects  the  same  subject.  He 
tells  these  Colossians,  that  they  had  risen  with  Christ 
in  baptism.  Now,  if  the  subject  is  the  same,  and  if  to 
put  off  the  body  of  the  sins  of  the  flesh,  and  to  rise 
with  Christ  though  the  faith,  which  is  of  the  operation 
of  God,  be  the  same  thing  ;  which  it  is  presumed  no 
body  will  dispute  ;  then  circumcision  and  baptism  are 
used  as  of  exactly  equivalent  import.  Then  who  can 
doubt  that  the  one  is  in  the  place  of  the  other  ? 

It  has  been  sometimes  objected  to  this  idea,  that  if 
this  were  the  case,  the  church  in  Jerusalem  might  have 
given  a  ready  reply  to  the  Antiochian  christians.  They 
might  have  told  them  at  once,  that  baptism  was  substi- 
tuted forcircumcision,  and  therefore  circumcision  was  no 
longer  obligatory.  To  this  I  reply,  that  such  was 
precisely  the  answer  that  the  Jerusalem  Church  sent 
back,  though  not  in  so  many  words.  These  christians 
had  been  baptized.  They  are  told,  that  after  this  was 
done,  circumcision  is  not  necessary.  Baptism,  under 
the  christian  dispensation,  is  of  equivalent  import  with, 
and  therefore  supercedes  the  necessity  of  circumci- 
sion. 

It  has  been  also  asked,  If  baptism  be  in  the  place 
of  circumcision,  why  is  it  not  confined  to  males,  and 
administered  on  the  eighth  day,  as  circumcision  was  ? 
This  question  goes  upon  the  supposition,  that,  in  or- 
der that  one  institution  may  be  a  substitute  for  another, 
they  must  be  similar  in  circumstantial  things  ;  than 


[217] 

which  nothing  is  more  unjust.  It  is  not  necessary  for 
us  to  know  all  the  reasons  for  the  ordinances  God  in- 
stitutes, or  the  modifications  to  which  he  subjects 
them.  But  in  this  case,  the  reason  of  this  circumstan- 
tial difference  seems  plain  enough.  The  seed,"  to 
whom  the  promises  were  made,  who  was  to  be  a  male, 
and  the  holiness  of  whose  descent  was  signified  by 
circumcision,  is  come.  The  design  of  this  appropria- 
tion, is  therefore  answered.  Its  discontinuance  was 
necessary  to  coincide  with  the  Gospel  dispensation. 

The  evidence  that  baptism  is  in  the  place  of  circum- 
cision, will  be  considerably  strengthened,  from  the 
proofs  which  will  be  produced,  of  infant  membership, 
and  infant  baptism.  For  by  these  will  appear  the  en- 
tire coincidence  between  the  one  and  the  other.  To 
this  subject  therefore,  we  will  next  proceed. 


Dd 


CHAPTER  XII. 


Rtspecting  the  membership  of  infants  in  the  Jewish,  and  Chris* 
tian  Church;  the  application  of  the  seals  to  them  ;  and  the 
manner  in  which  they  are  to  be  treated,  by  the  officers,  and 
adult  members  of  the  Church. 


Dr.  GILL,  and  several  other  Baptist  writers, 
have  freely  conceded  the  fact,  of  the  membership  of 
infants  in  the  Jewish  Church.  But  they  have  not  been 
candid  enough  to  carry  up  this  membership  to  its  founda- 
tion in  the  Abrahamic  covenant,  notwithstanding  they 
can  find  no  posterior  law,  ordaining  such  a  revolution  in 
the  society  of  Israel.  To  get  rid  of  this  difficulty,  which 
seems  altogether  insuperable,  they  set  up  their  own  au- 
thority against  that  of  the  Deity  ;  and,  in  opposition  to 
demonstrative  evidence,  convert  the  garden  of  God  into 
an  aceldema  of  dry  bones. 

It  is  presumed  that  the  analysis  which  has  been  giv- 
en of  the  Abrahamic  covenant  has  proved,  that  in- 
fant membership  was  established  in  that  covenant  ; 
that  it  was  in  fact,  the  most  distinguishing  feature  of  it. 
This  covenant,  it  has  been  shewn,  constituted  a  relig- 
ious and  an  indissolvable  society,  which  was  to  be 
transmitted,  allowing  for  adult  proselytism,  seminally, 
from  generation  to  generation  to  the  end  of  the  world. 

It  is  accordingly  a  fact,  that  from  Abraham  to  the 
Exodus,  infants  were  comprehended  in  the  covenant 
alliance,  and  went  to  compose  the  society  of  Israel.  It 
is  a  fact,  not  to  be  contested,  that  this  continued  to  be 
the  case  till  the  Sinai  covenant.  And  it  is  a  fact  con- 
ceded, which  therefore  we  have  no  need  to  spend  time 
to  prove,  that  it  continued  ever  afterwards,  to  the  com- 
ing of  the  Messiah.     He  himself  became  a  member 


C  219  ] 

of  this  society  by  birth.  No  law  of  the  Sinai  cove- 
nant, ordaining  the  membership  of  infants  at  all,  and  es- 
pecially as  a  new  thing,  can  be  produced.  Infants 
then  must  have  held  their  membership,  not  by  the  Si- 
nai covenant ;  but  by  the  Abrahamic  covenant  only.  The 
abolition  of  the  Sinai  covenant  did  not,  of  course,  affect 
this  establishment. 

The  only  question  therefore,  now  before  us,  on  this 
subject  is,  Has  the  institution  of  infant  membership 
been  revoked  under  the  christian  dispensation  ?  None, 
it  is  evident,  could  revoke  it  but  God.  For  he  only, 
who  rightfully,  and  authoritatively  establishes  a  law, 
is  competent  to  repeal  it.  And  if  the  revocation  have 
taken  place,  it  must  have  been  as  public,  and  express, 
as  the  law. 

Now,  that  there  has  been  no  such  revocation,  and 
that  infant  membership  is  continued,  in  its  full  force, 
under  the  christian  dispensation,  may  appear  from  the 
following  considerations. 

1.  Infant  membership  cannot  be  annulled  ;  because 
to  annul  it,  would  be  to  diminish  materially  the  bles- 
sings which  the  covenant  secured.  The  covenant  en- 
tailed, not  the  curse,  but  the  blessing.  "  In  blessing  I 
iMill  bless  thee,  and  in  multiplying  I  will  multiply  thee 

— and  thou  shalt  be  a  blessing the  blessing  is  in  the 

house  of  the  righteous — and  all  that  see  them,  shall 
acknowledge  them,  that  they  are  the  seed  which  the 
Lord  hath  blessed."  The  blessing  attached  itself  to 
the  society  perpetually.  It  was  entailed  upon  the  a- 
dopted,  as  fully  as  upon  the  natural  seed.  "  I  will 
bless  him  that  blesseth  thee."  Galatiansiii.  8.  "And 
the  scripture,  foreseeing  that  God  would  justify  the 
heathen  through  faith,  preaehed  before  the  Gospel  un- 
to Abraham,  saying,  In  thee  shall  all  nations  be  bles- 
sed." Here  was  an  irrevocable  grant  of  the  entire  bles- 
sing of  the  covenant  to  the  believing  Gentiles.  It  is 
therefore  added,  in  the  next  verse.  "So  then,  they 
which  are  of  faith  are  blessed with  faithful  Abraham." 
And  at  the  14th  verse,  "  That  the  blessing  of  Abra- 
ham,  might  come    on   the    Gentiles   through  Jesus 


[  220  ] 

Christ."  Here  is  the  very  blessing  with  which  God 
blessed  Abraham,  full,  and  entire,  determined  by  the 
apostle  to  have  come  on  the  Gentiles.  Hence  it  is 
said  in  the  two  last  verses,  **  There  is  neither  Jew  nor 
Greek  ;  there  is  neither  bond  nor  free  ;  there  is  nei- 
ther male  nor  female,  for  ye  are  all  one  in  Christ. — 
And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise."  The  complete  in- 
heritance belongs  to  them,  as  proper  heirs,  by  virtue 
of  the  absolute  promise  of  the  covenant.  This  blessing 
could  neither  be  withdrawn,  nor  diminished  ;  for  it  was 
given  by  will.  It  might  be  enlarged,  at  least  in  its  ef- 
fects. And  we  have  abundant  evidence,  that  at  the 
advent  of  Christ,  and  in  the  Gospel  day,  it  was  enlarg- 
ed. It  was  not  narrowed  into  a  more  diminutive 
stream,  but  swelled  into  a  broader  river.  "  And  I 
will  extend  peace  to  her  like  a  river,  and  the  glory  of 
the  Gentiles  like  a  flowing  stream."  Infant  member- 
ship was  an  important  part  of  the  blessing.  Its  revo- 
cation cannot  therefore  have  taken  place. 

2.  Infant  membership  is  not  only  secured  in  the 
covenant,  as  a  part  of  the  blessing  ;  but  it  is  so  insep- 
arably connected  with  the  covenant,  as  to  be  essential 
to  its  existence.  If  this  be  withdrawn,  the  covenant 
itself  is  done  away.  The  seed  is  the  great  object  of 
covenant  promise.  "  I  will  be  a  God  to  thee,  and  to 
thy  seed."  Abraham  was  but  one.  The  seed  were 
to  be  innumerable,  and  were  to  come  on,  in  succes- 
sion, by  birth.  Infant  membership  must  necessarily 
coexist  with  the  duration,  and  execution  of  the  cove- 
nant. I  fit  were  to  be  annulled,  the  enquiry  would 
present  itself  in  a  moment,  Why  ?  Is  the  covenant  at 
an  end  ?  Has  God  reversed  his  engagement,  that  he 
will  be  a  God  to  Abraham  and  his  seed  ?  Has  God 
cast  away  people  whom  he  foreknew  ?  Has  he  chang- 
bis  counsels,  and  forfeited  his  oath  ? 

3.  If  infant  membership  were  revoked  under  the 
christian  dispensation,  it  must  have  brought  about  a 
great  revolution  in  the  Church  ;  and  this  revolution 
must  have  been  a  matter  of  public  notoriety.     It  must 


[  221  ] 

have  impressed  the  minds  of  the  adult  members  of  the 
Church,  especially  the  Jewish  believers,  very  sensi- 
bly, it  must  have  been  a  source  of  commotion,  of 
objection,  at  least  of  solicitous  enquiry  ;  and  it  seems 
impossible  that  very  much  should  not  be  found  in  the 
scriptures  respecting  it.  Such  a  change  could  hardly 
have  failed  to  be  a  subject  of  prophecy  ;  and  of  history, 
after  it  had  taken  place.  Infant  membership  had  ex- 
isted about  two  thousand  years  ;  and  all  the  habits  of 
opinion  and  practice,  in  Israel,  had  become  conformed 
to  it.  Changes  of  far  less  moment,  and  calculated  to 
affect  the  feelings  of  individuals,  and  the  economy  of 
the  Church,  far  less  sensibly,  were  subjects  of  prophe- 
cy, and  of  particular  record.  If  a  small  Pcedobaptist 
Church  in  these  days,  becomes  Antipoedobaptist,  or 
even  a  majority  of  them,  it  is  noised  all  over  the  coun- 
try, and  becomes  a  matter  of  public  agitation  ;  of  ex. 
ultation  on  the  one  hand,  and  of  regret  on  the  other. 
But  not  a  lisp  of  any  such  thing  do  we  find  in  the  scrip- 
ture history. 

4.  If  such  a  revocation  has  been  given  out,  it  is  not 
lost.  It  is  certainly  somewhere  in  the  scripture,  and 
can  be  produced.  But  the  opposers  of  infant  membership 
have  not  been  able,  they  have  not  even  attempted  to  pro- 
duce such  a  revocation ;  though  urgently  and  publicly  cal- 
led upon  to  do  it.  And  now  they  are  once  more  chal- 
lenged to  produce  such  a  revocation.  A  recourse  to 
the  miserable  pretence,  that  the  Sinai  covenant  was  a 
political  compact,  and  the  Jewish  Church  a  worldly 
commonwealth,  will  not  be  accepted  in  the  room  of  it. 

5.  There  are  several  prophecies  and  promises,  in 
the  Old  Testament,  which  looked  forward  to  the  Gos- 
pel day,  and  which  could  not  possibly  be  fulfilled,  but 
upon  die  principle  of  the  continuity  of  the  member- 
ship of  infants.  Such,  for  example,  is  the  promise,  of 
making  a  new  covenant  with  the  house  of  Israel  ;  on 
which  we  have  so  particularly  commented  in  the  course 
of  this  work.  That  clause  only,  will  be  here  quoted, 
which  respects  the  present  point.  *'  And  they  shall 
teach  no  more,  every  man  his  neighbor,  and  every  man 


f  222  ] 

his  brother,  saying,  know  the  Lord  ;  for  they  shall  all 
know  me,  from  the  least  of  them  unto  the  greatest  of 
them,  saith-the  Lord."  This  prophecy  had  ultimate 
respect  to  a  period  yet  future.  It  embraces  the  infant 
part  of  Israel  as  subjects  of  the  salvation  promised. — 
But  can  they  be  subjects  of  this  saltation,  and  yet  have 
no  covenant  connexion  with  the  people  of  God  ? 

In  the  46th  chapter  of  Isaiah.,  the  3d  and  4th  verses, 
we  have  this  gracious  declaration,  addressed  to  Israel. 
•*  Hearken  unto  me,  O  house  of  Jacob,  and  all  the  rem- 
nant of  the  house  of  Israel,  which  are  borne  by  mo.  from 
the  belly,  which  are  carried  from  the  womb.  And  even 
to  your  old  age,  I  am  he  ;  and  even  to  hoar  hairs  I 
will  carry  you.  I  have  made,  and  I  will  bear,  even  I 
will  carry,  and  deliver  you."  This  declaration  is  not 
merely  descriptive  of  God's  providence,  which  extends 
to  the  world  as  much  as  to  the  Church  ;  but  it  is 
covenant  language.  It  expresses  God's  covenant  care 
over  the  individuals  of  Israel,  from  their  birth  ;  and 
extends  to  all  future,  as  well  as  to  past  time.  But 
this  language  cannot  apply,  if  infant  membership  is 
discontinued. 

In  the  3Qth  chapter  of  Jeremiah,  at  the  18th  verse, 
is  the  following  gracious  promise.  "  Thus  saith  the 
Lord,  behold,  I  will  bring  again  the  captivity  of  Ja- 
cob's tents,  and  have  mercy  on  his  dwelling  places  ; 
and  the  city  shall  be  builded  upon  her  own  heap,  and 
the  palace  shall  remain  after  the  manner  thereof.  And 
out  of  them  shall  proceed  thanksgiving,  and  the  voiee 
of  them  that  make  merry  ;  and  I  will  multiply  them, 
and  they  shall  not  be  few.  I  will  glorify  them,  and 
they  shall  not  be  small.  Their  children  also  shall  be  as 
Aforetime."  This  promise,  as  is  the  case  with  the 
most  of  the  promises  of  the  Old  Testament,  had 
undoubtedly,  immediate  respect  to  the  return  from  the 
Babylonian  captivity  ;  but  ultimate  respect  to  a  peri- 
odyet  future,  when  the  Jews  shall  be  brought  in  with 
the  fulness  of  the  Gentiles,  and  so  all  Israel  shall  be 
saved.  But  how  is  it  possible  the  promise  should  be 
fulfilled,  if  there   be  a  revocation  of  infant  member- 


[  223  ] 

ship  ?  Such  a  revocation  must  place  the  infant  part  of 
Israel,  out  of  the  urates  of  Zion,  abroad,  in  the  midst  of 
the  uncovenanted  world  ;  a  condition  just  the  opposite 
of  what  they  were  aforetime. 

6.  The  membership  of  infants,  instead  of  being  an- 
nulled, is  [openly  recognized  and  confirmed,  by  our 
Savior.  Matth.  xix.  13.  "  Then  were  there  brought 
unto  him,  little  children,  [vsaVola  ;  in  Luke  it  is,  fy£<p»f, 
infants)  that  he  should  put  his  hands  on  them,  and  pray ; 
and  the  disciples  rebuked  them.  But  Jesus  said,  suf- 
fer little  children,  and  forbid  them  not,  to  come  unto 
me  ;  for  of  such  is  the  kingdom  of  heaven. "  The  Bap- 
tist writers  are  undoubtedly  correct,  in  saying,  that 
these  infants  were  not  brought  to  Christ  for  baptism. 
Nothing  of  this  kind  appears.  Infant  baptism  was  not 
probably  now  in  use  ;  because  infant  circumcision  was. 
But,  whatever  some  of  this  sort  of  writers  may  indis- 
creetly insinuate  to  the  contrary,  the  best  informed,  are 
generally  constrained  to  acknowledge,  that  infants  in 
years  are  meant.  The  circumstance  of  their  being 
brought ;  of  those  being  rebuked  who  brought  them ; 
and  not  the  children  for  coming;  and  their  being  ta- 
ken into  the  Redeemer's  arms,  decide,  that  they  were 
infants,  literally.  Dr.  Gale  freely  concedes  this.  Re- 
flections, page  431.  They  could  not  have  been  brought, 
this  writer  contends,  for  spiritual  blessings  ;  because, 
being  without  sin,  and  not  moral  agents,  they  were 
incapable  of  such  blessings.  He  says  they  were  brought 
to  have  their  diseases  healed.  This  he  says  without 
one  word  of  evidence.  He  says  it  even  against  evi- 
dence. For  why  should  the  disciples  interpose  to 
prevent  the  miraculous  works  of  Christ,  in  healing  the 
diseases  of  infants,  any  more  than  those  of  adults  ? 
The  text  says,  they  were  brought  to  have  the  Savior 
11  lay  his  hands  on  them,  and  pray."  For  what  should 
he,  could  he  pray  in  their  behalf,  but  for  spiritual 
blessings  ?  And  was  he  not  always  heard,  so  that  his 
prayers  were  as  efficacious  as  absolute  promises,  to  se- 
cure to  the  subjects  of  them,  the  blessings  of  the  cove- 
nant ?  Ifthisbethe  just   construction,   and  no  other 


[224  ] 

seems  at  all  admissible,  then  our  Savior's  order,  to" 
have  these  infants  come  to  him,  argreeably  to  the  aim 
of  those  who  brought  them,  will  imply,  that  they  were 
capable  of  receiving  spiritual  blessings,  and  of  course, 
of  being  members  of  his  kingdom.  But  not  to  dwell 
dn  the  reason  of  their  being  brought,  which  is  rather 
circumstantial,  the  weight  of  evidence  is  in  the  last 
clause  of  the  passage.  "  Of  such  is  the  kingdom  of 
heaven."  This  is  a  positive  assertion  ;  and  one  would 
think  sufficiently  clear  and  unambiguous.  It  teaches 
expressly,  that  of  such  the  kingdom  of  the  Messiah, 
in  the  glorious  day  of  the  Gospel,  does  consist.  Sup- 
pose a  magistrate,  who  was  correctly  informed,  and 
whose  province  it  was  to  decide,  should  say  of  several 
infants,  and  especially  upon  an  occasion  of  their  being 
brought  to  receive  some  civil  franchise,  of  such  is  the 
community  ;  would  any  one  be  in  danger  of  misappre- 
hending his  meaning,  who  had  not  some  interest  to 
secure  by  the  perversion  of  his  words  ?  But  the  oppos- 
ers  of  infant  membership,  have  two  evasions,  to  get  rid 
of  the  force  of  this  declaration.  One  is,  that  by  the 
kingdom  of  heaven,  is  meant,  the  kingdom  of  glory. 
So  Dr.  Gale  contends.  But  this  is  mere  assertion, 
and  contrary  to  evidence.  For  the  phrase,  the  kifig- 
dom  of  heaven,  as  has  been  shewn,  and  as  he  himself 
is  constrained  to  concede,  generally  means  the  king- 
dom of  the  Messiah,  in  its  rise,  under  the  Gospel  dis- 
pensation. In  this  sense,  it  was  a  good  reason  why 
the  Savior  should  allow,  these  children  to  come  to 
him  for  his  blessing.  For  he  was  sent  to  the  lost 
sheep  of  the  house  of  Israel,  without  distinction  of 
age  or  rank.  But  suppose  the  kingdom  of  glory  is 
intended  ;  it  will  really  amount  to  the  same  thing.  For 
that  is  but  the  Messiah's  kingdom,  in  its  ultimate 
state  of  exaltation.  And  none  are  admitted  there, 
who  have  not  union  to  him  here.  "He  who  hath 
Christ,  hath  life  ;  but  he  who  hath  not  Christ,  hath 
not  life  ;    but  the  wrath  of  God  abideth  on  him." 

It  is  objected,  that  this  construction    makes  the  Sa- 
vior say,  what  it  was  altogether  needless   he  should 


[  225  ] 

say.  For  if  infant  membership  did  exist ;  if  this  wa£ 
a  part  of  the  plan  of  the  Messiah's  kingdom,  and 
then  in  operation,  it  was  perfectly  well  understood  i 
and  therefore  need  not  be  declared.  But  the  Messiah 
was  now  ordering  and  establishing  his  kingdom  forever. 
And  it  might  not  be  known  by  i\\\x  how  he  was  order- 
ing it  in  this  respect.  There  might  be,  and  probably 
were  many  contrary  appearances.  Those  who  actual- 
ly followed  Jesus,  were  generally  beyond  the  period  of 
infancy.  This  might  suggest  sufficient  reason  for 
Christ  to  take  this  opportunity  openly  to  confirm  the 
memberhip  of  infants  in  his  kingdom.  What  thous- 
ands now  confidently  believe,  might  have  been  then  a 
matter  of  question. 

The  other  evasion  is,  that  by  the  terms,  of  such,'we 
are  to  understand  persons  who  are  spiritually  formed 
after  such  a  model  ;  i.  e.  of  such  persons  as  are  like 
these  infants  in  the  temper  of  their  minds.  But  there 
is  not  a  word  said  of  these  infants,  as  subjects  of  real 
sanctification.  And  if  there  were,  it  does  not  appear, 
that  they  would  be  any  better  models  of  piety  than 
sanctified  adults.  Neither  is  it  the  object  of  the  Sa- 
vior to  exhibit  them  in  that  light.  The  idea  is,  be- 
sides, far  fetched,  and  inapt.  It  is  a  bad  reason,  un- 
worthy of  the  Savior  of  the  world  to  assign.  "  Suffer 
the  little  children  to  come  unto  me,  and  forbid  them 
not  ;  for  of  characters  like  these  little  children,  the  king- 
dom of  heaven  is  composed.  It  is  well  observed  by  Dr. 
Hemmenway,  that  upon  this  understanding  of  the  dec- 
laration, lambs  and  doves  might  have  been  ordered  by 
the  Savior,  to  be  brought  to  him  with  as  much  pro- 
priety ;  and  to  them  the  declaration  would  as  perti- 
nently apply.  If  these  children  are  spoken  of  merely 
as  children,  without  respect  to  their  sanctification,  the 
parallel,  which  is  made  by  this  supposition,  will  not 
hold,  and  the  reason  is  as  bad  as  possible.  If  with 
respect  to  a  sanctification,  of  which  they  really 
were  subjects,  the  reason  is  far  better,  as  confined  to 
them  ;  and  the  original  (f*  roiovruv)  favors  the  con- 
fining of  it  to  diem.  The  fact  however  is,  member- 
E  E 


[  226  ] 

ship  only  is  asserted.  And  this,  it  is  evident,  is  ex- 
actly the  reason  which  should  have  been  given. 

This  relation  of  membership  in  his  kingdom,  seems 
plainly  recognized  again  by  Christ,  in  Mark  ix.  36, 
37.  "  And  he  took  a  child,  and  set  him  in  the  midst 
of  them,  and  when  he  had  taken  him  in  his  arms,  he 
said  unto  them,  Whosoever  shall  receive  one  of  sach 
children,  in  my  name,  receiveth  me  ;  and  whosoever 
shall  receive  me,  receiveth  not  me,  but  him  that  sent 
me."  In  the  name  of  Christ,  is  a  mode  of  speak- 
ing, which,  as  is  evident  from  parallel  places,  is  equiv- 
alent with  a  disciple  of  Christ,  or  as  belonging  to 
Christ.  See  Mark  ix.  41.  "  For  whosoever  shall 
give  you  a  cup  of  water  to  drink  in  my  name,  because 
ye  belong  to  Christ,  verily  I  say  unto  you,  he  shall  not 
lose  his  reward."  These  children  were  of  a  particular 
description,  ev  rolovluv  wa/J/wv,  one  of  such  children  as 
these.  They  were  children  of  his  kingdom  ;  probably 
children  of  parents  who  adhered  to  him,  as  the  Messi- 
ah. Their  relation  to  him  as  his,  is  expressly  brought 
into  view  in  the  passage.  For  those  who  received  them, 
received,  for  that  reason  him.  Surely  then,  infant 
membership  is  here  recognized  and  confirmed. 

7.  The  grand  commission  which  Christ  gave  to  his 
disciples,  to  go  over  the  world  and  preach  the  Gospel 
in  his  name,  is  delivered  in  such  terms,  as  seem  neces- 
sarily to  imply  the  continuance  of  infant  membership 
in  his  Church,  to  the  end  of  time.  Matthew  xxviii. 
19,  20.  "  Go  ye  therefore,  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.  Teaching  them  to  observe 
all  things,  whatsoever  1  have  commanded  you,  and  lo, 
I  am  with  you  always,  even  unto  the  end  of  the  world. 

We  will  not  here  go  into  the  dispute,  on  which  so 
much  learning  has  been  expended,  respecting  the  prop- 
er meaning  of  the  Greek  term,  (xutirfe vu  ;  and  whether 
the  nations  were  to  be  made  disciples,  in  order  to  be 
taught ;  or  were  to  be  acknowledged  and  baptized,  as 
disciples,  subsequent  to  their  being  taught,  and  upon 
their  receiving  the  Gospel.     I  am  ready  to  concede,  it 


[227] 

is  necessary  that  an  adult  be  taught,  in  order  to  his  be- 
ing a  disciple  ;  and  that  he  can  become  such,  by  con- 
sent only.  Still,  the  commission  is  conclusive  proof 
of  the  continuance  of  infant  membership. 

The  following  things  will  make  this  proof  appear. 

1.  This  is  the  most  full  and  formal  commission  to 
the  apostles,  and  their  successors,  for  preaching  the 
Gospel,  and  extending  the  Church  among  the  Gentiles, 
which  is  to  be  found  in  the  scripture. 

2.  The  objects  of  this  instruction,  or  making  of  dis- 
ciples to  Christ,  are  the  whole  family  of  man,  with- 
out any  respect  to  inferior  distinctions  of  rank  or  age. 
(t«vt«  tu.  elvu.)  This  language  comprises  the  whole 
family  of  man  ;  not  excepting  the  infant  part  of  this 
family.  If  it  should  be  said  that  the  word  teach,  nec- 
essarily limits  the  commission  to  persons  who  have  ar- 
rived to  years  of  understanding,  and  therefore  excludes 
infants,  as  they  are  incapable  of  being  taught ;  then 
most  certainly  the  other  rendering,  which  has  very  much 
beside  to  prove  its  justness,  and  which  some  baptist 
writers  have  adopted,  must  be  admitted ;  i.  e.  the 
making  disciples  of  all  nations  ;  because  no  such  limi- 
tation is  expressed,  or  even  intimated  in  the  commis- 
sion. 

3.  The  commission  evidently  supposes  the  natural 
possibility,  that  the  whole  family  of  man  should  be  so 
effectually  taught,  or  made  disciples,  as  that  it  should 
be  incumbent  to  baptize  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  To 
say  that  this  is  a  natural  impossibility,  is  to  say,  that  the 
Savior  gave  out  a  commission,  which  was  incapable  of 
being  executed. 

4.  That  which  is  naturally  possible  ;  and  for  which 
a  public,  solemn  commission  is  given  by  the  Savior, 
with  the  encouraging  assurance,  "Lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world,"  may  be  sup- 
posed to  be  a  reality.  Unless  divines  mistake  very 
much  in  constructing  the  prophecies,  such  a  state  of 
things  will  take  place  before  time  is  no  more.  Satan 
will  be  driven  entirely  from  his  usurped  dominion.  He 


[  228  ] 

Will  be  bound,  and  cast  down  into  the  bottomless  pit, 
and  there  holdcn  in  chains  of  darkness,  so  that  he  shall 
be  able  to  deceive  the  nations  no  more,  for  a  thousand 
years.  The  earth  shall  become  exclusively  the  inher- 
itance of  the  saints.  All  things  will  be  made  morally 
new;  so  that  there  will  be  nothing  to  hurt  or  offend. 
There  shall  be  written  even  upon  the  bells  of  the  hor- 
ses, holiness  to  the  Lord,     Now  then  let  us  suppose, 

5.  That  the  Gospel  had  in  fact  so  run,  and  been 
glorified,  in  the  course  of  a  year,  or  even  a  century,  as 
that  the  whole  family  of  man,  all  nations,  had  been 
brought  to  a  saving  subjection  to  the  Messiah.  None 
will  deny,  that  in  such  a  case,  the  infant  part  of  this 
great  family  would  necessarily  be  gathered  into  his 
kingdom,  and  numbered  with  his  disciples.  Undoubt- 
edly they  would  be  disciples  upon  a  different  principle 
from  that  of  personal  consent  to  the  Gospel.  It  would 
be  connectively  with  their  parents,  and  by  virtue  of 
this  unlimited  dispensation  of  grace.  If  any  one  will 
contend  that  discipleship  belongs  exclusively  to  adults, 
he  will  certainly  place  himself  in  a  state  of  open  war- 
fare with  this  commission,  which  Christ  gave  to  the 
apostles.  The  commission  necessarily  involves  infant 
discipleship  ;  therefore  the  continuance  of  the  member- 
ship of  infants  in  Christ's  kingdom. 

6.  We  have  another  proof  of  the  continuance  of 
infant  membership  in  the  declaration  of  Peter,  Acts 
ii.  39.  "  For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as  many  as 
the  Lord  our  God  shall  call.''  This  passage  has  been 
a  subject  of  much  altercation,  and  has  been  tortured  in 
a  most  shocking  manner.  It  is  imagined  that  the  analy- 
sis which  has  been  given  of  the  covenant  of  circum- 
cision, and  the  view  which  has  been  taken  of  the  man- 
ner, in  which  it  has  been  carried  into  execution,  lead  to 
an  easy,  and  evident  explanation  of  this  passage.  The 
promise  is  certainly  of  a  gracious  nature,  and  belongs 
to  the  covenant  of  circumcision,  let  the  particular  thing 
designed  by  promise,  as  the  Apostle  here  uses  the  word, 
be  what  it  may.     All  the  Gospel  promises  belong  tq 


[  229  ] 

£hat  covenant ;  and  are  yea  and  amen  in  Christ.  They 
are  inseparably  linked  together ;  and  form  a  common 
inheritance.  He  who  is  interested  in  any  gracious 
promise,  is  certainly  a  subject  of  that  covenant.  For, 
"  Jesus  Christ  is  a  minister  of  the  circumcision  for  the 
truth  of  God,  to  confirm  the  promises  made  unto  the 
fathers."  The  baptist  writers  generally,  not  universal- 
ly, contend,  that  the  term  promise  here,  refers  espe- 
cially to  a  prophecy  in  Joel.  The  prophecy  is  this ;  Joel 
ii.  28.  "  And  it  shall  come  to  pass  afterward,  that  I 
will  pour  out  my  spirit  upon  all  flesh ;  and  your  sons, 
and  your  daughters  shall  prophecy  ;  your  old  men  shall 
dream  dreams ;  your  young  men  shall  see  visions. 
And  also  upon  the  servants  and  upon  the  handmaids, 
in  those  days,  will  I  pour  out  my  Spirit.  And  I  will 
shew  wonders  in  the  heavens  and  in  the  earth,  (proba- 
bly Jews  and  Gentiles)  blood,  fire,  and  pillars  of  smoak. 
The  sun  shall  be  turned  into  darkness,  and  the  moon  in- 
to blood,  (figurative  language,  representing  desolating 
judgments  to  be  brought  upon  unbelieving  Jews) 
before  the  great  and  terrible  day  of  the  Lord  come. 
And  it  shall  come  to  pass,  that  whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  delivered;  for  in  Mount 
Zion  and  in  Jerusalem*  shall  be  deliverance,  as  the 
Lord  hath  said,  and  in  the  remnant  whom  the  Lord 
shall  call."  Suppose  it  be  allowed  that  by  the  prom- 
ise, the  Apostle  Peter  means  this  prophecy,  it  will  not 
follow  that  it  has  not  respect  to  the  covenant  ;  and 
therefore  nothing  is  gained  by  the  adversaries  of  infant 
membership.  To  make  any  thing  of  the  construction, 
it  must  be  shewn  that  this  prophecy  is  wholly  discon- 
nected from  the  covenant.  But  this  can  never  be  done. 
Nothing  is  more  certain  than  that  the  promise,  in  this 
prophecy,  is  but  a  branch  of  the  covenant.  The  cov- 
enant comprehended  and  secured  the  very  blessings, 
which  God  engages  here  to  confer  in  the  Gospel  day, 
upon  Jews  and  Gentiles.  "  For  in  Mount  Zion  and  in 
Jerusalem  shall  be  deliverance,  as  the  Lord  hatli  said, 
and  in  the  remnant  whom  the  Lord  shall  call."  As  the 
Lord  hath  said.     Where  had  the  Lord  said  this  ?  Un- 


[  230  ] 

deniably  in  the  covenant  of  circumcision.  For  says 
Paul,  Gal.  iii.  16.  "  He  saith  not,  and  to  seeds,  as  of 
many  ;  but  as  of  one,  and  to  thy  seed,  which  is  Christ. 
And  this  I  say,  that  the  covenant  that  was  before  confirm- 
ed of  God  in  Christ,  the  law, which  was  430  years  after, 
cannot  disannul,  that  it  should  make  the  promise  of  none 
effect."  Here  we  see  plainly  enough  what  is  meant  by  the 
promise.  It  is  the  coming  of  the  seed,  and  salvation  in 
him.  A  correspondent  passage  we  have  in  Acts,  xiii. 
32.  "  And  we  declare  unto  you  glad  tidings,  how  that 
the  promise,  which  was  made  unto  the  fathers,  God 
hath  fulfilled  the  same  unto  us  their  children,  in  that 
he  hath  raised  up  Jesus  again?'*  as  it  is  also  written  in 
the  2d  Psalm,  Thou  art  my  son ;  this  day  have  I  begot- 
ten thee."  Connect  with  this  the  38  and  39th  verses, 
which  are  explanatory  of  what  is  intended  by  the  prom- 
ise. "  Be  it  known  unto  you  therefore,  men  and  brethren, 
that  through  this  man,  is  preached  unto  you  the  forgive- 
ness of  sins ;  and  by  him  all  that  believe,  are  justified 
from  all  things,  from  which  they  could  not  be  justified 
by  the  law  of  Moses."  The  Messiah,  with  all  the  de- 
liverances connected  with  his  appearing,  is  the  sum- 
mary good  of  the  covenant.  This  is  evidently  the  thing 
intended  in  the  prophecy  of  Joel.  All  the  promises 
center  in  Christ.  All  deliverances  are  in  him.  The 
Jews  knew  well  enough  what  was  meant  by  the  promise. 
They  had  but  one  opinion  about  it.  They  all  under- 
stood it  respecting  the  Messiah  promised  in  the  cove- 
nant with  Abraham.  Even  the  expectations  of  the 
carnal  Jews,  with  respect  to  a  temporal  kingdom,  ter- 
minated in  him.  The  whole  Gospel  gives  this  view 
of  the  promise. 

The  evidence  which  the  passage  furnishes,  of  the 
continuance  of  infant  membership  in  the  Gospel  day, 
will  now  be  easily  seen.  "  The  promise  (in  the  cove- 
nant established  with  Abraham,  of  a  Savior,  and  salva- 
tion in  him)  is  unto  you.71  Tou  are  the  seed  of  Abra- 
ham, in  ivhom  that  promise  terminates :  "  And  to 
your  children."  They  also  are  the  seed  whom  the  prom- 
ise respects.     *'  And  to  all  that  are  afar  off,  even  as  ma- 


C  231  ] 

ny  as  the  Lord  our  God  shall  call."  The  promise  of 
the  covenant  terminates  also,  in  those  elect  Gentiles,  who 
are  to  be  gathered  in,  to  make  up  the  one  fold  of  the 
great  Shepherd  of  Israel.  The  declaration  assures  us, 
that  the  promise  still  had  a  seminal  descent,  and  ter- 
minated upon  their  children,  in  the  same  manner  that 
it  did  upon  them.  The  reader  is  here  referred  to  the 
explanations  which  have  been  given,  respecting  the 
seed.  If  then,  being  a  subject  of  the  covenant,  consti- 
tuted membership,  here  is  the  continuance  of  infant 
membership. 

9.  Another  proof  of  the  continuance  of  infant  mem- 
bership, and  this,  particularly  among  the  Gentile  be- 
lievers, is  presented  in  I.  Corinthians vii.  14.  "For 
the  unbelieving  husband  is  sanctified  by  the  wife,  and 
the  unbelieving  wife  is  sanctified  by  the  husband,  else 
were  your  children  unclean;  but  now  are  they  holy." — 
The  force  of  the  evidence,  and  it  is  certainly  demon- 
strative, lies  in  the  closing  declaration  ;  but  now  are 
they  holy.  It  is  to  be  remembered,  that  Corinth  was  a 
city  of  Greece  ;  and  that  the  believing  adults  of  the 
Church,  which  was  collected  there,  consisted  principal- 
ly of  converts  from  the  Gentile  inhabitants  of  that  city. 
To  them  the  apostle  is  speaking  ;  not  to  a  single  indi- 
vidual ;  but  to  the  whole  Church.  The  children  of 
this  whole  Church,  he  expressly  pronounces  holy,  in 
opposition  to  unclean.*  Let  the  matter  of  enquiry, 
and  the  reason  of  the  declaration  be  what  they  may,  the 
declaration  itself  is  conclusive,  if  the  term  holy,  in- 
volve membership.  To  say  that  it  does  not,  is  to  say, 
that  here  is  a  large  collection  of  children,  the  offspring 
of  believing  parents,  pronounced,  by  an  inspired  apos- 
tle, holy,  who  yet  have  no  manner  of  spiritual  relation 
to  the  Church  of  Christ ;  but  are  as  much  of  the  world 

"  If  any  should  say,  that  though  the  terms  which  the  apostle  uses  are  indis- 
criminate, and  general,  "  else  were  jour  children  unclean,  but  now  are  they  holy," 
he  really  does  not  mean  to  be  understood,  as  speaking  of  any  other  children, 
than  such  as  were  born  of  parents,  in  the  particular  condition  mentioned  in  the 
context  :  I  reply,  that  if  children,  who  are  the  offspring  of  parents,  one  of 
whom  only  is  a  believer,  arc  holy  ;  those  children,  who  are  the  offspring  of  pa- 
rents, bilh  believers,  must  certainly  be  holy.  And  all  the  children  of  this  Church, 
and  of  every  Church,  inu»t  come  under  one  or  the  other  of  these  predica- 
ments. 


[  232  ] 

as  any  children  of  Pagan  unbelievers.  To  support 
an  assertion  so  opposite  to  the  ordinary  import  of  thfc 
term  holy,  must  require  some  invention.  But  inven- 
tion, I  apprehend,  will  be  found  a  feeble  auxiliary  in 
this  service. 

The  term  holy,  as  it  is  used  in  the  scriptures,  has 
but  two  senses.  A  thing  is  holy  internally,  or  exter- 
nally ;  in  itself,  or  by  some  relation.  As  that  which  is 
unclean,  must  be  so,  internally  or  externally ;  in  itself, 
or  by  some  relation.  It  is  not  necessary,  that  by  the 
term  holy,  as  used  in  the  passage  before  us,  we  should 
understand  that  which  is  internal,  or  that  all  these 
children  were  subjects  of  real  sanctincation.  Though, 
if  this  interpretation  \\  ere  to  be  adopted,  the  mem- 
bership" of  infants  would,  it  is  evident,  follow  of 
course.  For  there  can  be  no  debate  whether  children, 
who  are  known  and  testified,  by  an  infallible  authori- 
ty, to  be  really  sanctified,  belong  to  the  Church. 

The  term  holy,  as  it  respects  that  which  is  visible, 
and  by  relation,  has  its  determinate  meaning  in  the 
scripture.  The  people  of  Israel,  in  their  collective  ca- 
pacity, are  repeatedly  called  holy.  "  And  ye  shall  be 
unto  me  a  kingdom  of  priests,  an  holy  natioii."  By 
this  epithet,  an  idea  is  conveyed  to  us  of  their  external 
character,  as  visibly  separated  from  the  world,  and  ap- 
propriated by  covenant  institution  to  God,  as  his  pe- 
culiar people.  We  have  mention  made  of  holy  ground, 
the  most  holy  place— most  holy  offerings — most  holy 
things — -of  the  holy  mountain,  and  of  the  holy  temple. 
All  consecrated  things  are  termed  holy.  Visible  chris- 
tians arc  called  holy,  in  distinction  from  profane 
men,  who  form  another  sort  of  society.  The  sense  of 
the  term  /20/y,  is  precisely  the  same  in  all  these  cases. 
It  intends  peculiar  appropriation  to  God,  as  his  ;  and 
this,  as  either  subject  to  the  covenant,  or  subservient 
to  it.  And  what  else  do  we,  or  can  we  mean  by  mem- 
bership in  the  Church  of  Christ  ?  A  consecration  to 
God,  and  to  his  service,  according  to  the  provisions 
of  the  covenant  of  grace,  involving  a  relative  union  to 
his  people,  is  the  essence  of  church  membership.— 


T.  233  ] 

Forms  are  circumstantial  things.     Dedication,  if  it  re- 
spect a  person,  amounts  to  this  membership.  To  unite 
ourselves  to  the  Church  of  Christ,    is  to  dedicate  our- 
selves to  his  service,  in  that   Church ;  and  vice  versa. 
The  one   is  inseparable  from  the  other.     If  a  child 
is  appropriated   by    God  as  his,    it  becomes   necessa- 
rily a  member  of  his  kingdom,  by  virtue  of  that  appro- 
priation.     Nothing    less   can   possibly   be    signified 
by  it.     If  it  is  dedicated  by  the  parent,  in  an  instituted 
manner,  that  dedication  necessarily  involves  member- 
ship.    The  meaning  of  the  term  holy,  as  used  here,1 
in  opposition  to  unclean,   has   besides  its  explanation 
under   divine  authority.     Acts  x.  15.    "  What  God 
hath  cleansed,  that  call  not  thou  common."     This  di- 
rection had  respect  to  the  ingathering  of  the   Gentiles 
into  the  kingdom  of  the  Messiah.   Clean,  or  /wly  then9 
characterizes  those  who  are  brought   into  this  king- 
dom.    But  if  this  be  the  proper  meaning  of  the  term 
holy,    as  expressing  a  visible  character  or  relation, 
the  declaration  of  the  apostle,  respecting  the  children  of 
the  Church  of  Corinth,   absolutely  concludes  in  behalf 
of  the  extension  of  infant  membership  among  the  be- 
lieving  Gentiles,   as  well  as  of  the   perpetuity   of  it 
among  the  believing  Jews. 

To  evade  the  force  of  this  evidence,  the  opposers  of 
infant  membership  allege,    that  by  the  term  holy,  the 
apostle  means  legitimate.     But  this    is  a  term  much 
more  equivocal  than  the   other.     We  have  to  ask,  In 
what  sense  legitimate  ?  Legitimate  is  a  relative  term, 
which  always  has  respect  to  some  existing  law.     Ac- 
cording to  what  law  then  does  the   apostle  assert  these 
children  to  be  legitimate  ?    Is  it  a  law  of  God  ?    If  it 
be,  then  it  must   be  that  law,   for  it  can  be  no  other, 
which  obliged  the  Israelites  to  confine  their  matrimoni- 
al alliances  entirely  to  themselves.  Such  a  law  there  was. 
Marriages  formed  within  these  limits  were  religious- 
ly lawful.   Marriages  formed  beyond  them,  or  with  the 
idolatrous  nations,  were  religiously  unlawful.  The  off- 
spring of  the  former,  having  a  descent  in  agreement  with 
law,  were  counted  for  the  seed.    The  offspring  of  the 
F  F 


[  234  ] 

latter,  being  the  product  of  a  prohibited  alliance,  and  of 
a  breach  of  covenant,  were  accounted  not  of  the  seed ; 
or  unclean  ;  and  were  to  be  put  away,  as  such,  from  the 
midst  of  the  holy  people.*  If  thechildrenof  the  Church 
of  Corinth,  are  pronounced  by  the  apostle  holy,  in  re- 
spect to  this  law,   why  then,  it  amounts  to  the  same 
thing  exactly,  with  their  being  holy  in  the  sense  just 
established  ;  i.  e.  visibly  and  relatively  holy,  or  within 
the  Church  of  Christ.  Was  this  a  political  law  ?  Was  it 
a  law  of  the  civil  government  under  which  these  chris- 
tians lived  ?  Did  the  holy  apostle  mean  to  pronounce 
these  children  legitimate,  in  opposition  to  their  being 
bastards,  according  to   the    laws  of  thFs  government  ? 
If  so,  why  did  he  not  cut  the   matter   short,  and  say 
what  he  intended,  in  the  use  of  a  term  which  could  be 
understood,  instead  of  introducing  one  appropriate  to 
the  church,  and  to  scripture,  and  never  before  used 
under  this  signification  ?  But  this  is  not  the  case.  The 
apostle  was  a  minister  of  Jesus.     He  had  resolved  he 
would  know  nothing  but  Christ,  and  him  crucified. — 
He  had  nothing  to  do  in  settling  mere  civil  questions. 
Legitimacy  in  this  sense,  did  not  at  all  relate  to  the 
subject  of  enquiry.     The  question  referred  to  the  de- 
cision of  the  apostle,  respected  a  christian,  and  his  duty 
as  a  follower  of  Jesus  Christ.     It  would  seem  from  the 
introductory  verse,  that  there  were  several  questions 
sent  by  this  Church  to  Paul,  for  his  solution.     What 
they  were,  we  are  not  told.     It  is  probable  they  all  re- 
lated to  marriage.     The  one,  which  the  passage  before 
us  particularly  respected,  it  would  seem,  was  this. — 
Whether  a  believer  ought  to  repudiate  his  or  her  un- 
believing  correlate  ?  This   question  is  the   same  as, 
Whether  the  continuance  of  the  matrimonial  alliance, 
under  such  a  circumstance,  were  right,   religiously 
considered  ?  This  is  a  question  entirely  distinct  from 
the  other,  whether  it  were  right  according  to  the  civil 
law.     Such  a  question  they  had  no  occasion  to  put ; 
and  the  apostle  was  the  last  person  to  whom  such  a 
question  could  be  pertinently  referred.     The  civil  law 

*  See  Ezra  x.  3. 


[  235  ] 

had  nothing  to  do  with  belief  or  unbelief;  and  the  apos- 
tle was  no  determiner  of  civil  questions.  The  answer 
which  he  returns  is  such  as  supposes  the  enquiry  to 
have  respected  religious  right^  He  sanctions  the  con- 
tinuance of  the  connexion,  though  one  be  an  unbeliev- 
er. He  says  it  is  made  religiously  right,  by  the  faith 
of  the  other.  If  it  were  not,  if  the  connexion  were 
criminal,  in  a  religious  sense,  the  issue  of  it  would 
stand  just  where  the  children  of  the  idolatrous  world 
do,  in  an  uncovenanted  state.  As  it  is,  the  children 
are  holy.  They  are  like  the  offspring  of  Israel,  born 
to  God.  For  his  people  cannot  be  deprived  of  the 
blessing,  by  the  unbelief  of  their  connexions.  Upon 
the  whole,  the  evasion  is  frivolous,  and  shews  the  des- 
perate state  of  the  cause  it  was  invented  to  support. 

But  our  Baptist  brethren  tell  us,  our  construction  is 
embarrassed   with  insuperable  difficulty,  from  the  ap- 
plication of  the  term  sanctified   to  the  unbelieving  par- 
ent.    They  say,  if  holy,  (ctylol)  involves  church  mem- 
bership, as  applied  to  infants,  sanctified,  (yyiualai)  as 
applied  to  the  unbelieving  husband,  must  signify  the 
same  thing  with  respect  to   him.     If  the  consequence 
follow,  be  it  so.     There  is  no  evading  the  premise. — • 
But  the  consequence   is   denied.     We  cannot  deter- 
mine the  force   of  a  verb,    when  applied  to  a  particu- 
lar object,  from  the  force  of  an  adjective,  when  appli- 
ed to  a  very  different  object,  though  derived  from  the 
same  root.     The  verb   does  not  characterize.     The 
adjective  does.     The  verb  merely  expresses  an  action 
which  passes  from  the   agent  to  the  object.     Though 
in  a  passive  form,   it  expresses  an  effect  only,  which 
effect  may  not  extend  to  character.     Let  it  be  suppos- 
ed that  by   sanctified,  is  meant   dedicated  ;  let  it  be 
supposed  moreover,  that  there  is  an  instrumental  agen- 
cy on  the  part  of  the  believing  wife,  or  a  natural  tend- 
ency in  her   piety,   to   make   the  husband  a  religious 
man  ;  a  character  is  not  given.  Though  therefore,  it  be 
admitted  that  an  agency  is  expressed  by  the  verb,  cor- 
responding with  the  character  given  by  the  adjective, 
there  is  no  concluding  from  the  one  to  the  other.  T lie 


[  236  ] 

cases  of  the  parent  and  the  child  are  altogether  differ- 
ent. The  parent  is  in  character  an  unbeliever  ;  the  child 
is  not.  The  covenant  embraces  one,  not  the  other. 

10.  It  is  an  undeniable  fact,  that  the  believing  Jews, 
who  were  of  the  mother  church  in  Jerusalem  and  Ju- 
dea,  continued  to  practice  circumcision  upon  their  in- 
fant seed,  during  the  administration,  and  under  the  eye 
of  the  apostles,  and  so  long  as  we  have  any  account  of 
them  as  a  distinct  part  of  the  kingdom  of  the  Messiah. 
Evidence  is  furnished  of  this  fact,  from  several  sour- 
ces. But  we  will  rest  in  one  passage  ;  which,  of  it- 
self, is  entirely  conclusive.  This  passage  is  in  Acts 
xxi.  20,  21  ;  and  is  as  follows.  "And  when  they  heard 
it,  they  glorified  the  Lord,  and  said  unto  him,  Thou 
seest  brother,  how  many  thousands  there  are  of  the 
Jews  which  believe,  and  they  are  all  zealous  of  the  law. 
And  they  are  informed  of  thee,  that  thou  teachest  all 
the  Jews  which  are  among  the  Gentiles,  to  forsake 
Moses  ;  saying,  that  they  ought  not  to  circumcise  their 
children,  nor  to  walk  after  the  customs.  What  is  it 
therefore  ?  The  multitude  must  needs  come  together, 
for  they  will  hear  that  thou  art  come.  Do  therefore 
this  that  we  say  to  thee ;  we  have  four  men  which 
have  a  vow  on  them.  Them  take,  and  purify  thyself 
with  them,  and  be  at  charges  with  them,  that  they  may 
shave  their  heads,  that  all  may  know  that  those  things 
whereof  they  were  informed  concerning  thee,  arc  noth- 
ing ;  but  that  thou  thyself  walkest  orderely,  and  kcep- 
estthe  law.  As  touching  the  Gentiles,  which  believe, 
we  have  written,  and  concluded,  that  they  observe  no 
such  thing,  only  &c.  Then  Paul  took  the  men  the 
next  day,  and  purifying  himself  with  them,  entered 
into  the  temple  to  signify  the  accomplishment  of  the 
days  of  purification,  until  that  an  offering  should  be 
offered  for  every  one  of  them." 

This  rumor,  which  excited  such  agitation  among 
the  multitude  of  the  believing  Jews,  that  Paul  had 
tanght  the  Jews,  living  in  foreign  countries,  to  dis- 
continue the  circumcising  of  their  children  f  and  the 
expedient  adopted  to  soothe  their  minds,  and  prove 


[  237  ] 

to  them,  that  it  was  without  any  foundation  ;  clearly 
imply  the  fact,  that  the  believing  Jews  continu- 
ed to  circumcise  their  children  as  they  ever  had 
done.  And  Paul's  readiness  to  use  this  expedient, 
for  the  r.\  son  urged,  without  saying  one  word  in  con- 
firmation of  the  truth  of  the  report  proves,  that  he 
did  not  teach  the  discontinuance  of  circumcision  ;  and 
therefore,  that  it  continued  to  be  practised,  among  all 
the  believing  Jews,  not  only  throughout  Judea,  but 
through  other  countries.  If  it  had  always  been  prac- 
tised, upon  the  principle  of  infant  membership,  as  we 
have  proved,  doubtless  it  continued  to  be  practised 
upon  the  same  principle  still.  Had  this  very  impor- 
tant part  of  church  institution  been  revoked,  it  would 
have  been  the  indispensable  duty  of  Paul,  and  of  the 
other  apostles,  to  preach  down  infant  circumcision  ; 
and  the  believing  Jews  would  certainly  have  gone  into 
the  immediate  disuse  of  it.  They  would  have  treated 
their  children  as  no  longer  united  with  them  in  cove- 
nant bonds.  The  fact  then,  of  the  continuance  of  in- 
fant circumcision,  till  the  distinction  between  Jew  and 
Gentile  was  quite  worn  away,  concludes  strongly,  in 
favor  of  the  transmission  of  infant  membership  into  the 
Gospel  Church. 

11.  This  last  article  of  proof  will  be  confirmed,  and 
considerable  evidence  added,  to  substantiate  the  truth 
of  the  continuance  of  infant  membership,  under  the 
christian  dispensation,  if  we  consider  that  the  baptism 
of  households  is  repeatedly  mentioned,  with  respect  to 
the  Gentiles,  but  not  once  with  respect  to  the  Jews. — 
This  is  a  remarkable  circumstance,  which  deserves  to 
be  noticed  more  than  it  has  commonly  been.  There 
must  have  been  some  reason  for  it.  The  opposers  of 
infant  baptism  tell  us,  that  these  households  consisted 
of  believers  only.  They  say  this  without  one  jot  of 
evidence.  But  suppose  it  were  true ;  were  there 
probably  no  similar  cases  among  the  many  thousands 
of  Jews,  who  embraced  the  Gospel  in  Judea,  and  in 
other  countries  ?  It  can  scarcely  be  doubted.  Whence 
then  this  noticeable  difference  ? 


[  S33  ] 

There  are  several  intimations  in  the  Acts,  and  the 
Epistles,  respecting  the  union  of  Gentile  households  to 
the  Church.  The  case  of  Cornelius  is  pretty  clear. 
Acts  xi.  14.  "Who  shall  tell  thee  words  whereby 
thou,  and  all  thy  house  shall  be  saved.**  But  the  cases 
ofLydia,  and  her  household;  of  the  Jailor,  and  his 
household  ;  and  of  Stephanas,  and  his  household,  arc 
express. 

Respecting  this  last  case,  particular  remarks  claim  to 
be  made.  Stephanas  was  a  member  of  the  Church  of 
Corinth  ;  the  children  of  which,  the  apostle  pronoun- 
ces holy.  With  our  eye  upon  the  testimony  of  Paul, 
that  all  the  children  of  this  church  were  holyy  letus  attend 
a  moment  to  the  case  of  the  baptism  of  Stephanas,  and  his 
household.  It  is  mentioned  in  the  first  chapter  of  the 
Epistle  ;  and  it  is  mentioned  in  a  very  singular  manner. 
"  And  I  baptized  also  the  household  of  Stephanas  s 
besides,  I  knoiv  not  whether  I  baptized  any  other.  For 
Christ  sent  me  not  to  baptize,  but  to  preach  the  Gos- 
pel.'* He  had  said  before,  "  I  baptized  none  of  you 
but  Crispus  and  Gaius,  lest  any  man  should  say  I  bap- 
tized in  mine  own  name."  Many  others  were  baptiz- 
ed ;  but  the  apostle  left  it  to  be  performed  by  other 
hands  ;  wishing  to  avoid  the  danger  of  being  acknowl- 
edged the  Master.  But  he  corrects  himself,  and  says, 
"And  I  baptized  also  the  household  of  Stephanas," 
and  adds,  "Besides,  lknow  not  whether  I  baptized  any 
other.'*  Here  he  seems  to  indulge  a  momentary 
pause.  He  is  not  certain.  He  has  recourse  to  his 
recollection,  lest  he  should  mistake.  He  does  not 
positively  affirm.  But  if  baptism  were,  in  all  other 
cases,  confined  to  believers,  as  a  personal  thing ;  as 
Paul  was  the  founder  of  this  church,  and  well  acquaint- 
ed with  its  organization,  why  this  hesitation  ?  No 
cause  of  doubt  could  have  existed.  It  is  submitted  to 
the  reader  therefore,  whether  this  mode  of  speaking 
does  not  strongly  imply,  that,  agreeably  to  the  relative 
character  given  by  the  apostle  of  all  the  children  of 
the  church  baptism  was  applied  to  them,  though  admin- 
istered by  other  hands.     It  is  wished  that  this  consid- 


[  239  ] 

eration  may  have  its  proper  weight  in  the  reader's 
mind,  and  no  more. 

To  return,  without  controversy,  we  have  express 
mention  of  the  baptism  of  three  households,  in  which 
it  is  but  reasonable  to  presume  that  there  were  some, 
so  young  at  least,  that  they  could  not  be  baptized  upon 
the  ground  of  their  personal  faith.  But  be  this  as  it 
may.  ^How  comes  it  to  pass,  that  households,  are  thus 
mentioned  among  the  Gentile  converts,  but  no  such 
tiling  with  respect  to  the  Jews  ?  There  seems  to  be 
but  one  reason  for  it.  The  households  of  the  Jews 
were  circumcised  ;  and  those  of  the  Gentiles  were  not. 
And  this  by  the  way  accounts  for  it,  that  baptism  is 
not  once  mentioned  with  respect  to  the  children  of 
believing  Jews. 

12.  And  finally  ;  no  inconsiderable  degree  of  evi- 
dence of  the  perpetuity  of  infant  membership,  in  the 
Church  of  Christ,  is  furnished  from  the  source  of  histo- 
ry. Historic  testimony,  drawn  from  works  of  mere 
human  composure,  and  not  dictated  by  the  infallible 
Spirit  of  truth,  is  not  proper  to  be  produced,  as  having 
authority  of  itself,  to  bind  our  faith.  But  it  may  be 
auxiliary.  It  may  serve  to  strengthen  our  confidence 
in  the  construction  we  put  upon  God's  word. 

The  historic  evidence  for  infant  membership  may 
be  classed  under  four  divisions. 

1.  The  first  is,  the  entire  silence  of  history  with  re- 
spect to  the  discontinuance  of  it.  We  are  here  to  re- 
member that  the  subject  of  enquiry  is,  whether  the 
revocation  of  infant  membership  have  taken  place  un- 
der the  immediate  direction  of  Christ,  or  his  apostles  ; 
not  whether  it  have  taken  place  at  a  subsequent  peri- 
od, and  by  mere  human  authority.  And  we  now  re- 
sort to  history,  merely  as  witness  to  fact.  It  hath 
been  shown  that  such  a  change  could  not  have  been 
made  without  affecting  materially  the  economy  of  the 
Church,. and  exciting  much  public  notice;  and  that 
we  must  have  found  records  of  it  in  sacred  histo- 
ry ;  or  at  least  evident  allusions  to  it.  For  the  same 
reason,  it  is  hardly  possible  it  should  not  have  been 


[  240  ] 

brought  into  view  bv  Ecclesiastical  Historians,  and 
Commentators.  Tradition  is  always  active.  It  trans- 
mits its  laws  with  a  permanent  effect,  and  must  have 
told  us  something  about  it.  But  no  such  record  is  to 
be  found.     No  such  tradition  is  delivered. 

2.  The  second  species  of  historic  evidence  for  infant 
membership,  is  the  fact  of  the  actual  prevalence  of  this 
principle,  recognized  in  dogmas,  opinions  and  prac- 
tices, asserting  or  implying  it  almost  universally 
through  Christendom,  from  the  first  century  down  to 
the  present  period,  without  the  possibility  of  tracing 
it  to  an  origin,  short  of  the  covenant  which  God  estab- 
lished with  Abraham.  I  say  almost  universally.  The 
antipoedobaptists  have  dissented  from  this  doctrine. 
But  they  have  been  a  very  inconsiderable  portion  of 
Christendom.  They  have  been  a  sect.  They  have 
been  opposed,  and  condemned  by  the  whole  body  of 
the  church  ;  both  the  eastern  and  the  western.  Their 
origin,  according  to  Dr.  Mosheim,  is  hidden  in  the 
remote  depths  of  antiquity,  and  is  unascertainable.  It 
will  not  be  denied,  that  the  Greek  Church  has  ever 
embraced,  and  acted  upon  the  doctrine  of  infant  mem- 
bership. This  is  equally  undeniable,  with  respect  to 
the  Latin  Church.  True,  it  has  been  holden  in  un- 
righteousness, and  turned  to  awful  abuse.  And  so 
have  the  holy  supper,  the  sabbath,  and  the  Gospel — 
But  who  will  deny,  that  the  transmission  of  the  sup- 
per, the  sabbath,  and  the  Gospel,  as  sacred  deposits, 
by  the  concurrence  of  the  whole  church,  through  ev- 
ery period  of  it,  is  evidence  that  they  are  of  a  divine 
authority  ?  Corrupters  of  a  divine  institution,  may  be 
as  good  witnesses  of  the  authority  of  that  institution,  as 
pious  observers  of  it.  To  invalidate  their  testimony, 
infant  membership  must  be  shewn  to  be  itself  a  cor- 
ruption. But  the  corruptions  which  have  been  intro- 
duced into  the  church,  are  capable  oT  being  traced  to 
their  origin  inhuman  authority.  This  is  not  true  of 
infant  membership.  It  is  therefore  no  corruption. — 
The  reformation  did  not  reject  it  as  such  ;  but  incor- 
porated it  into  its  system  of  faith,  as  an  important  part 


[  241  ] 

of  the  economy  of  the  church.  Proof  of  this  is  found 
in  almost  all  the  formulas  of  faith,  on  which  the  church- 
es of  Europe  are  established  ;  in  the  discipline  which 
they  have  provided  for,  and  practised  upon  the  chil- 
dren of  the  church ;  and  the  constant  admission  of 
them  to  the  communional  services  of  it,  I  mean,  pray- 
er and  praise. 

Antiquity  itself  testifies  to  the  prevalence  of  the 
doctrine  of  infant  membership.  Dr.  Wall  introduces 
a  quotation  from  Hermas,  who,  as  he  says,  wrote  his 
Pastor  before  St.  John  wrote  his  Gospel  ;  which  a- 
mounts  to  a  clear  testimony  to  the  prevalence  of  this 
doctrine  in  the  primitive  Church.  That  part  of  the 
quotation,  which  particularly  applies  to  the  point  in 
hand,  is  this.  "  Lapides,  Domine,  vero  illi  qui  de 
profundo  in  structura  aptati  sunt,  qui  sunt  ?  De- 
cern, inquit,  qui  in  fundamentis  collocati  sunt,  pri- 
mum  seculum  est  ;  sequentes  viginti  quinque,  se- 
cundum seculum  est  justorum  virorum."  "  But  Sir, 
What  are  those  stones  that  were  token  out  of  the 
deep,  and  fitted  into  the  building  ?  The  ten,  said  he, 
which  are  laid  in  the  foundation,  are  the  first  age  ; 
the  next  twenty  five,  are  the  second  age  of  righteous 
men."  Hermas  is  here,  says  the  Doctor,  relating  a 
vision,  importing  the  building  of  the  Church  ;  which  is 
represented  by  the  building  of  a  Tower,  wherein  all 
things  are  shewed,  and  explained  to  him  by  an  angel." 
One  part  of  the  materials  of  this  holy  edifice,  accord- 
ing to  Hermas,  is  that  class  which  comes  under  the 
first  age  ;  i.  e.  the  age  which  is  below  manhood.  Eut 
this  will  necessarily  comprehend  infants.  Infants  then, 
in  part,  according  to  Hermas,  constitute  the  Church 
of  Christ.  Another  passage,  quoted  by  this  writer 
from  Hermas.  which  is  coincident  with,  and  explana- 
tory of  the  other,  is  this.  "  Omnes  cnim  infantes  honor. 
ati  sunt  apud  Deum,  etprimi  habentur."  For  all  in- 
fartts  arc  in  honor  ivit/i  the  Lord  ;  and  they  are  esteem- 
ed the  first  of  all.  He  is  here  speaking  of  the  church, 
and  has  reference  to  infants  in  age.  Dr.  Gale  docs  not 
deny  the  correctness  of  these  quotations  from  Hermas, 
Gg 


[  242  ] 

Ireneus  flourished  about  67  years  after  the  apostles. 
From  him  Dr.  Wrall  produces  the  following  quotation. 
Speaking  of  Christ,  he  says,  "  Idco  per  omnem  vcnit 
etatcm,etinfantibus  infans  factus,  sanctificans  infantes." 
Therefore  he  passes  through  every  age.  He  is  made  an 
infant  to  infants,  sanctifying  infants.  That  infants  in 
age  are  intended  in  this  passage,  is  undeniable  ;  and 
whether  the  word  sanctificans  has  respect  to  internal 
or  external  sanctification,  it  must  imply  membership 
in  the  kingdom. 

"  It  was  the  custom  in  those  times  (about  anno  250) 
to  give  the  new  baptized  person,  whether  infant  or 
adult,  the  kiss  of  peace  ;  or,  as  it  is  called  by  St.  Paul, 
and  St.  Peter,  the  holy  kiss  ;  or  the  kiss  of  charity,  in 
token  of  their  owning  him  for  a  christian  brother." 
Wall,  I.  Vol.  85  page. 

Dr.  Wall  translates  a  passage  from  St.  Cyprian, 
where  he  is  inveighing  against  those  who,  in  the  heat 
of  persecution,  yielded  so  as  to  conform  to  the  prevail- 
ing idolatrous  worship  thus  ;  "  And  that  nothing 
might  be  wanting  to  the  measure  of  their  wickedness, 
their  little  infants  also,  being  led,  or  brought  in  their 
parents'  arms,  lost  that  which  they  had  obtained,  pre- 
sently after  they  were  born.  Will  not  they,  ?ithe  day 
of  judgment  say  ;  JVe  did  nothing  of  this,  neither  did 
roe,  forsaking  the  meat  and  cup  of  our  Lord,  run  of  our 
own  accord  to  the  partaking  of  those  defilements.  'Twas 
the  apostacy  of  others  that  ruiri'd  us  ;  %ve  had  our  pa- 
rents for  our  murderers.  'Tkoae  they  that  renounced 
for  us  the  Church  from  being  our  mother,  and  God  from 
being  our  father."  Here  St.  Cyprian  plainly  consid- 
ers infants  as  belonging  to  the  Church,  as  their  com- 
mon mother  ;  and  the  manner  of  his  speaking  obvi- 
ously implies,  that  this  was  a  generally  received  idea, 
and  that  the  church  acted  upon  that  principle. 

3.  The  third  species  of  historic  evidence,  in  favor 
of  the  actual  continuance  of  the  membership  of  infants 
in  the  christian  church,  is  that  which  results  from  the 
fact,  of  their  being-  admitted,  itt  a  very  early  period,  to 
communicate  at  the  supper. 


[  243  ] 

This  fact  is  not  here  introduced,  as  an  example  to 
be  followed  ;  but  merely  as  testimony  to  the  doctrine 
of  infant  membership.  The  practice  of  infant  com- 
munion is  allowed  to  have  been  an  error.  But  it  is 
not  the  worse  evidence  on  that  account.  Erroneous 
practice,  which  is  grounded  upon  a  particular  princi- 
ple, will  no  less  certainly  conclude  in  favor  of  the  exis- 
tence of  that  principle,  than  if  the  practice  were  cor- 
rect. The  prevailing  notion  of  many  of  the  primitive 
fathers,  that  children  were  regenerated  by  their  bap- 
tism ;  and  their  administering  baptism  upon  that 
ground,  were  undoubtedly  errors  ;  but  they  no  less  for- 
cibly prove  the  fact,  that  infant  baptism  was  practised, 
than  if  they  were  right.  That  infants  were  admitted 
to  communicate  generally,  in  the  ages  very  near  to  the 
apostolic  era,  is  made  evident  by  the  Rev.  James 
Pierce,  in  an  Essay,  written  at  the  beginning  of  the 
last  century,  for  the  purpose  of  restoring  that  ancient 
usage.  This  author  is  learned,  accurate,  and  candid. 
Hallet  says  thus  of  him.  "  The  late  Rev.  Mr.  Pierce, 
has  demonstrably  proved,  that  it  was  the  ancient  prac- 
tice to  give  the  Eucharist  to  children,  in  an  unan- 
swerable essay  on  this  subject.  And  as  no  one  has, 
after  many  years,  attempted  an  answer  to  him,  I  may 
well  here  take  it  for  granted,  that  infants,  in  the  primi- 
tive church,  were  admitted  to  the  communion  of  chris- 
tians." Dr.  Baldwin  concedes,  "  It  is  evident  in- 
fant communion  commenced  nearly,  if  not  exactly  at 
the  same  time,  that  infant  baptism  did."  This  is  to 
allow  that  it  was  practised  as  early,  in  the  chris- 
tian church,  as  we  arc  able  to  prove  from  history,  with- 
out respect  to  the  scripture,  that  infant  baptism  was. 
The  manner  in  which  Dr.  Baldwin  has  expressed  this 
concession,  insinuates,  that  infant  baptism  began  to  be 
practised  at  a  period,  a  century  or  two  removed  from 
the  apostolic  era ;  and  by  placing  these  two  practices 
on  a  parallel  in  this  respect,  he  means  to  have  his  read- 
er understand,  that  there  is  as  little  divine  authority  for 
the  one  as  there  is  for  the  other.  To  this  Ave  altogeth- 
er object.     There  is  a  vast  disparity  in  the  two  cases., 


[244] 

However  ingeniously  Mr.  Pierce  has  managed  the  de- 
fence of  the  right  of  giving  the  Eucharist  to  children  ; 
in  our  opinion,  he  has  failed.  The  scripture  will  not 
bear  him  out  in  this  doctrine.  If  it  would,  we  should 
allow  the  argument  from  antiquity  all  its  force.  It 
would  be  corroborative  evidence.  This  is  exactij  be 
case  with  infant  baptism.  As  will  be  seen  in  the  re- 
sult of  this  enquiry,  there  is  clear  scriptural  proof  of 
the  latter.  It  did  not  then  commence,  when  giving 
the  Eucharist  to  children  did.  The  latter  was  an  in- 
novation. Still  it  is  proof  of  infant  membership. — 
Could  the  elements  of  the  holy  supper  be  given  to 
children,  but  upon  the  principle  that  they  were  of  the 
church  ;  that  they  had  the  same  visible  union  to  the 
Redeemer  which  adults  had  ? 

In  proof  of  the  fact  of  primitive  infant  communion, 
the  following  extract  from  Pierce,  may  be  sufficient, 
Page  21.  u  And  what  can  be  more  full  and  express 
than  St.  Austin's  testimony  in  one  of  his  Epistles  ? 
Nullus  qui  se  meminit  catholiccefidei  christianum,  negat 
cut  dubitatparvulos,  non  accepta  regencrationis  gratia  in 
Christum,  sine  cibo  carnis  ejus,  ct  sanguinis  potu,  non 
habere  in  se  vitam,  et  per  hoc pocnte  sempiternce  obnox- 
ios.  No  one  who  pro/esses  himself  a  christian  of  the 
catholic  faith,  denies  or  doubts,  that  children,  without 
receiving  the  grace  of  regeneration  in  Christ,  and  with- 
out eating  his  flesh,  and  drinking  his  blood  [i.  e.  with- 
out baptism,  and  the  Lord's  supper"]  have  not  life  in 
them,  and  therefore  are  liable  to  everlasting  punishment. 
Would  Austin,  do  wc  think,  ever  talk  after  this  rate, 
unless  he  knew  it  to  have  been  the  practice  of  the 
eastern,  as  well  as  the  western  churches,  to  give  the 
Eucharist  to  children  ?  He  could  not  do  it  if  he  had 
believed  that  they  practised  otherwise.  And  very  re- 
markable is  another  passage  of  St.  Austin  to  our  pur- 
pose ;  which  Dr.  Wall  has  taken  notice  of,  and  thus 
translated.  The  christians  of  Africa  do  well  call  bap- 
tism itself  one's  salvation  ;  and  the  sacrament  of  Christ's 
body,  one's  life.  From  whence  is  this,  but,  as  I  suppose, 
from  that  ancient,  and  apostolical  tradition,  by  which  the 


[  245  ] 

ehurchcs  of  Christ  do  naturally  hold,  that  without  bap- 
tism,  and  partaking  of  the  Lord's  table,  none  can  come 
either  to  the  kingdom  of  God,  or  to  salvation,  and  eternal 
lift  ?■  For  the  scripture,  as  I  shewed  before,  says  the 
same.  For  what  other  thing  do  they  hold,  that  call  bap- 
tism  sahation,  than  that  which  is  said ;  He  saved  us 
by  the  was/wig  of  regeneration  ;  and  that  which  Peter 
says  ;  The  like  figure  whereunto  even  baptism  doth  now 
save  us?  And  what  other  thing  do  they  hold,  that  call 
the  sacrament  of  the  Lord's  table  life,  than  that  which 
is  said,  I  am  the  bread  of  life,  &Y.  And  the  bread  winch 
J  will  give  is  my  flesh,  which  I  will  give  for  the  life  of 
the  world.  And  except  you  eat  the  flesh,  and  drink  the 
blood  of  the  Son  of  man, you  have  no  life  in  you  ?  If  then, 
as  so  many  divine  testimonies  do  agree,  neither  salva- 
tion, nor  eternal  life  is  to  be  hoped  for  without  baptism  ; 
and  the  body  and  blood  of  our  Lord,  'tis  in  vain  promis- 
ed to  infants  without  tliem.  This  is,  without  doubt, 
clear  evidence  that  St.  Austin  was  satisfied  that  infant 
communion,  was  universally  received  in  the  catholic 
church  in  his  time.  He  would  not  otherways  have 
said,  The  Churches  naturally  hold  it." 

The  reader  will  agree  with  Pierce,  that  these  declar- 
ations of  Austin,  decisively  prove,  that  admitting  in- 
fants to  communicate  at  the  Lord's  table,  was  in  very 
general  practice  in  his  time,  and  had  been,  at  least  for 
a  considerable  period  before. 

4.  The  last  species  of  historical  evidence  for  infant 
membership,  is  the  early  and  universal  practice  of  as- 
sociating infant  children  in  other  communional  ser- 
vices of  the  church.  I  mean  prayer  and  praise.  Be- 
yond all  doubt,  prayer  and  praise  are  communional 
services.  They  are  appropriate  to  the  church.  Strang- 
ers cannot  intermeddle  with  them.  The  prayer  cf 
the  wicked  is  abomination.  The  prayer  of  the  up- 
right is  God's  delight.  "  He  who  offereth  praise 
glorifieth  me."  It  is  true,  that  in  the  christian  church, 
in  these  days,  multitudes  are  admitted  to  join,  and 
do  in  fact  ostensibly  unite  in  these  public  commun- 
ional services,  who  are  not  understood  to  Le  believers. 


C  246  ] 

•This'mixture  is  entirely  heterogeneous  ;  and  calculated 
to  blind  and  stupify   more  and  more  the  unawakened 
sinner.     Pierce  has  proved  that  it  was  far  otherways 
in   the  primitive   church.     He  says,  page  134,  •*  I 
think  in  the  primitive  church,  none  were  allowed  to 
be  present  at  any  of  their  prayers,  but  such  as  had  a 
right  to  partake  of  the   Lord's   supper.     And  indeed 
the  only  ordinary  stated   prayers  they  seem  to  have 
made  then  in  the  church,  were  at  the  administration 
of  this  ordinance.  Heathens,  catechumens  of  all  sorts, 
and  excommunicated  persons,  were  suffered  to  be  pre- 
sent at  the  reading  of  the  scriptures,  and  at  the  exhor- 
tations, sermons,  or  homilies  ;  but  none  might  remain 
in  the  assembly,  but  the  faithful,  at  their  prayers." — 
And  he  produces  several  authorities  from  the  writings 
©f  the  Fathers.     Hallet  agrees  with  Pierce,  and  con- 
firms his  account.  Yet  it  is  undeniable  that  infant  child- 
ren were  brought  to  the  assemblies  of  christians,  and 
associated  with  adult  believers  in  the  prayers  and  prais- 
es, which  were  publicly  performed  while  they  were  to- 
gether.    Any  supposed  incapacity  in  the  infant  actual- 
ly to  partake  of  these  services,  is  no  valid  objection  to 
this  argument.     If  the  public  prayers  and  praises  of  the 
church  were  considered  ascommunional  exercises,  from 
which  the  world  were  avowedly  excluded,  and  yet  in- 
fants were  not   excluded   from   the  assemblies  of  the 
faithful,  when  these  exercises  were   performed ;  but 
there  was  care  that  they  should  be  present,  it  certain- 
ly follows,  that  in  the  account  of  the  church,  they  were 
members. 

INFANT   BAPTISM. 


FROM  the  perpetuity  of  infant  membership,  as 
an  important  part  of  the  economy  of  the  Church,  the 
transition  to  infant  baptism  is  natural,  and  inevitable. 
As  Dr.  Gale  observes  with  respect  to  John,  iii.  5.  "  It 
was  not  strange,  that  after  the  Fathers  of  the  Church 
adopted  the  idea,  that  this   passage  embraced  infants, 


[  247  ] 

as  well  as  adults  ;  and  of  course  that  baptism  was  an 
indispensable  requisite  to  their  salvation;  they  should 
generally  go  into  the  practice  of  infant  baptism;"  so 
it  would  seem  very  strange,  if  any  one  were  to  deny 
the  propriety  and  obligation  of  infant  baptism,  who  had 
adopted  fully  the  principle  of  infant  membership. 
They  are  so  obviously  and  so  inseparably  connected, 
that  infant  baptism  seems  to  have  been  gone  into  as 
a  matter  of  course  ;  and  explicit  precepts  enjoining  it, 
as  in  the  case  of  female  communion,  appear  to  have 
been  omitted,  as  superfluous.  The  additional  evi- 
dence we  have  of  it,  comes  in  therefore  by  the  by. 
The  Jew  ish  believers  wanted  no  farther  proof  of  the 
propriety  of  continuing  to  circumcise  their  children, 
than  the  divinely  authorized  principle  upon  which  Is- 
rael had  ever  practised,  that  they  were  born  unto  God 
as  an  holy  seed.  And  as  baptism  was  appointed  to 
the  Gentiles  in  the  room  of  circumcision,  and  a  seal  of 
the  one  gracious  covenant,  upon  which  the  Church 
was  founded,  no  farther  proof  seemed  to  be  necessary 
to  warrant  the  application  of  baptism  to  their  infant 
children.  Baptism  was  administered  to  adults  upon 
their  becoming  united  to  Christ,  and  as  a  token  of 
their  membership  in  him.  And  if  the  infant  seed 
stood  in  the  same  relation  to  him  as  members  of  his 
body,  the  consequence  was  inevitable,  that  it  behoved 
them  to  be  baptized.  The  law  of  circumcision,  es- 
pecially as  it  had  been  extended  by  God  to  proselytes, 
involved  an  obligation  to  baptize  them  ;  just  as  the 
fourth  commandment  involves  an  obligation  upon  us  to 
keep  the  Lord's  day.  The  reason  of  the  law  remained 
in  all  its  foree  ;  and  it  could  not  cease  to  be  obligato- 
ry, in  the  spirit  of  it,  merely  because  the  seal  was  chan- 
ged, in  kind.* 

•To  Infant  baptism,  as  ncceiTarily  following  upon  infrnt  fncmberihip, 
Dr.  Gill  declares  himself  ready  to  submit.  "  Let  it  be  proved,"  lays  he, 
"  that  infants  are  or  ought  to  be  members  of  Gofpel  Churches,  and  we  shall 
readily  admit  them."  i.  e.  to  baptism  Answer  to  Dickinlon,  page  89  A  full 
demonstration,  of  this,  it  is  thought  has  been  given.  The  reader  must  judge. 
But  let  him  beware  of  being  swa\ed  bv  prejudice  against  it.  This  prejudice  is 
•Ntensive.  It  has  had  deep  possession  of  the  author's  mind  ;  owing  to  the  mis- 
representation! which  have  been  given  of  this  sort  of  membenhip,  ar.d  the  abuses 
to  which  it  has  been  subjected.  If  it  be  God's  plan  of  building  up  the  Church, 
it  is  undoubtedly  a  wise  plan-,  and  must  not  be  rejected. 


[  248  ] 

Notwithstanding  infant  baptism  follows  so  necessa- 
rily from  infant  membership,  it  is  proper  to  confirm  it 
by  other  evidence.     We  shall  therefore  spend  a  little 
time  in  considering  the  collateral,  and  incidental  proofs 
of  it,  which  the  Gospel  furnishes. 

1.  Let  us  notice  the  evidence  contained  in  the  com- 
mission given  by  Christ  to  his  disciples  to  preach  the 
Gospel  over  the  world.  "  Go  ye  therefore  and  teach 
all  nations,  baptizing  them  in  the  name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost ;  teaching  them  to 
observe  all  things  whatsoever  I  have  commended  you  ; 
and  lo !  I  am  with  you  always,  even  unto  the  end  of 
the  world."  Math,  xxviii,  19,  20.  We  have  already 
commented  upon  this  passage;  and  shewn,  that  it  proves 
the  continuance  of  infant  membership  in  the  Christ- 
ian Church.  It  has  appeared,  that  the  commission  is 
incapable  of  being  executed  but  upon  the  supposition 
of  it.  Had  the  preaching  of  the  Gospel  been  so  exten- 
sive, and  so  effectual,  as  to  recover  all  nations  to  Christ, 
and  to  interest  them  in  his  salvation,  a  multitude  of  in- 
fants would  necessarily  have  been  brought  into  his 
church.  But  then  they  must  as  necessarily  have  been 
baptized.  For  the  direction  to  baptize,  is  coextensive 
with  the  objects  whom  the  commission  respected. 
"Baptizing  thefn,"  the  nations. 

Had  there  been  no  alteration  of  the  seal,  and  had  the 
term  circumcising  been  used  by  Christ,  instead  of 
baptizing,  there  is  not  probably  an  individual  on  earth, 
who  would  not  conclude,  without  a  moment's  hesita- 
tion, that  circumcision  was  to  be  extended  to  the  house- 
holds of  converted  Gentiles.  The  opposite  principle 
would  have  produced  such  a  manifest  difference  be- 
tween the  Jewish,  and  Gentile  believers,  as  would 
have  destroyed  the  unity  of  the  church. 

The  law  respecting  circumcision  ;  the  nature  of  the 
covenant  of  which  it  was  a  token  ;  the  blessing  it  seal- 
ed ;  the  language  of  God  respecting  the  children  of 
his  people,  as  born  to  him  ;  and  the  uniform  practice 
of  the  Israelkish  church,  led  irresistibly  to  this  conclu- 
sion.    And  can  the  mere  circumstantial  difference,  in 


[  249  ] 

the  nature  of  the  token,  be  of  any  force  with  a  candid 
mind,  to  weaken  this  conclusion  ?  At  any  rate,  we  see 
that  the  commission  of   Christ,  from  the  very  terms  of 
it,  necssarily  involves  infant  baptism. 

2.  The  declaration  of  our  Savior,  John  iii.  5,  is  of 
weight  to  determine  that  baptism  ought  to  be  extend- 
ed to  the  infant  seed  of  believers.  "  Jesus  answered, 
Verily,  verily,  I  say  unto  thee,  except  a  man,  (t/<t, 
any  one)  be  born  of  water,  and  of  the  Spirit,  he  cannot 
enter  the  kingdom  of  God."  Here  water  baptism  is 
placed  in  connexion  with  the  renewing  of  the  Holy 
Ghost  ;  and  the  former  is  made  as  essential  to  an  en- 
trance into  the  kingdom  of  God  as  the  latter.*-  It  is 
made  as  essential  to  infants  as  to  adults  ;  if  they  equal- 
ly need  regeneration ;  and  if  they  are  comprehended 
under  the  universal  term  rf#.  This  declaration  of 
Christ,  introduced  with  a  double  asseveration,  is  equiv- 
alent with  that  of  the  apostle  Peter,  I  Peter,  iii.  21. 
"  The  like  figure  whereunto,  even  baptism  doth  now 
save  us."  It  is  equivalent  also  with  what  God  told 
Abraham,  with  respect  to  circumcision.  "  And  the 
uncircumcised  manchild,  whose  flesh  of  his  foreskin  is 
not  circumcised,  that  soul  shall  be  cut  off  from  his  peo- 
ple." These  passages  concur  in  the  absolute  necessity 
of  our  observing  the  ordinances  of  God  when  made 
known  to  us.     To  trample  upon  any  of  them  is  fatal. 

As  to  this  passage  in  John,  it  is  certain,  that  the 
primitive  fathers  very  generally  understood  it  as  pre- 
cluding salvation,  at  least  in  ordinary  cases,  without 
water  baptism ;  and  this  with  respect  to  infants  as  well  as 
adults.  The  letter  of  the  passage  certainly  concludes 
in  this  principle.  And  the  parallel  places  coincide  with 
it.  Let  who  dare  go  directly  in  the  face  of  the  Sa- 
vior's declaration  and  say,  that  millions  may  enter  the 
kingdom  of  God,  who  are  not  born  of  water.f     Dr. 

*  It  is  supposed,  that  in  th's  case,  as  in  the  esse  of  circumcision,  a  neglect, 
not  founded  in  permission,  or  involuntary  gnorance.  but  in  impiety,  is  that 
which  excludes  from  the  kingdom  of  God.  An  adult  mfcy  be  disinherited 
ot  the  blessing  by  this  impiety  ;  and  he  may,  sccording  to  divine  constitu- 
tion, disinherit  hi;  child.  It  is  as  great  'mpiety  to  trample  upon  an  instituted 
rite,  as    o  live  in  the  commission  of  any  oihcr  sin. 

t  Some  persons  insinuate,  th  ptism  is  not  here  intended.     Dr  Bald- 

win stiems  :o  take  this  for  granted.  But  upon  what  groonds  I  cannot  conceive. 
H  H 


[  250  ] 

Gale  denies  that  this  passage  has  any  application  to  in- 
fants.  His  reason  is,  that  not  being  subjects  of  sin, 
they  are  incapable  of  renovation  of  heart.  Thcv  are, 
according  to  him,  to  be  classed  with  brutes,  as  incapa- 
ble of  any  sort  of  moral  action,  and  therefore  both  of 
the  blessing  and  of  the  curse.  This  Pelagian  doctrine, 
it  is  apprehended  few,  who  oppose  infant  baptism,  will 
in  these  days,  readily  adopt.  Certainly  many  antipoe- 
dobaptist  writers  contend  for  the  opposite  sentiment. — 
The  limitation,  which  the  Doctor's  construction  makes, 
is  against  the  letter  of  the  passage  ;  and  the  principle 
upon  which  it  is  founded,  is  repugnant  to  the  current 
of  scripture.  It  is  not  contended,  that  infants  are  to 
blame  that  they  are  not  baptized.  Nor  were  they  to 
blame,  under  the  former  dispensation,  if  they  were  not 
circumcised.  But  all  are  by  nature  children  of  wrath  ; 
and  God  has  a  sovereign  right  to  extend  salvation  to 
whom  he  pleases  ;  and  to  except  whom,  and  in  such 
a  way  as  appears  to  him  wisest,  from  being  subjects  of 
it.  Allowing  that,  if  infants  are  saved,  they  are  saved 
wholly  by  grace,  and  as  subjects  of  sanctification,  we 
cannot  reasonably  consider  the  words  of  our  Savior  as 
less  applicable  to  them  than  to  adults.  And  if  he  de- 
signed the  salvation  of  any  of  them  ;  and  we  see  that 
the  promise  of  salvation  terminates  upon  the  seed,  we 
shall  be  constrained  to  admit,  that  he  has  made  provi- 
sion for  their  being  baptized.  The  passage  then  con- 
cludes, that  baptism,  according  to  Christ's  institution, 
extends  to  proper  subjects  among  infants,  as  well  as 
to  proper  subjects  among  those  who  have  arrived  to 
adult  years.  Whether  by  the  kingdom  of  God,  is  to 
be  understood,  the  real  church  of  the  Messiah  on  earth; 
or  that  church  in  its  glorified  state  in  heaven,  the  con- 
elusion  is  the  same  ;  though  it  seems  necessary  to  un- 
derstand the  latter. 

Surely  no  words  can  be  plainer.  Dr.  Doddridge  understands  the  p?ssnge  of  water 
"baptism  ;  end  go  did  all  antiquity.  I  do  net  ,;cc  how  it  is  possible  to  give  any 
other  construction  of  it,  which  shall  be  at  all  in  agreement  voth  the  analogy  rf 
scripture,  or  with  common  sense  Poole,  ii  is  true,  introduces  a  manner  ol 
constroctin^  the  passage,  which  some  have  been  disposed  to  adopt,  which  makes 
this  clause  altogothei  figurative.  But  it  is  too  absurd  to  be  entitled  to  notice. 
Here  it  nothing  like  a  figure,  unless  it  be  in  tlu:  term  burn. 


[251] 

3.  The  fact,  that  Jewish  believers  continued,  after 
the  typical  design  of  circumcision  was  answered,  and 
till  the  distinction  between  Jew  and  Gentile  was  lost, 
to  cirumcise  their  children,  affords  proof  that  bap- 
tism ought  to  be  applied  to  the  seed  of  Gentile  believ- 
ers. That  this  was  a  fact,  has  been  sufficiently  estab- 
lished, and  probably  no  one  will  deny  it.  This  fact 
has  been  introduced  to  prove  the  perpetuity  of  infant 
membership  in  the  church  of  Christ.  Now  it  is  intro- 
duced in  proof  of  infant  baptism.  If  the  children  of 
Jewish  parents  were  circumcised,  because  they  were 
children  of  the  covenant  ;  and  held  with  their  parents  a 
membership  in  the  church,  it  seems  but  a  necesary 
inference,  that  the  children  of  Gentile  parents,  who 
are  partakers  of  the  same  faith,  and  fellow  heirs  of  the 
same  blessing,  should,  as  they  are  equally  with  the  oth- 
ers, children  of  the  covenant,  and  members  of  the  fam- 
ily, be  baptized.  All  the  reasons  there  are  for  the 
one,  exist  with  respect  to  the  other. 

4.  The  entire  silence  of  scripture,  as  to  limiting  bap- 
tism to  adult  believers,  is  proof  of  the  right  of  apply- 
ing it  to  infants.  The  silence  of  scripture,  as  to  infant 
baptism,  is  often  urged  by  antipoedobaptists,  as  an  un- 
answerable argument  against  it.  But  the  argument  in 
our  hands,  is  altogether  a  better  one  than  in  theirs. — 
An  explicit  precept  is  not  necessary  where  other  evi- 
dence  is  clear.  If  we  had  no  such  evidence,  then  it 
might  be  admitted,  that  an  explicit  precept  would  be 
requisite.  This  is  precisely  the  case  with  antipoedo- 
baptists. They  have  scarcely  a  shred  of  an  argument 
against  infant  membership,  and  infant  baptism.  In  our 
opinion  they  have  not  even  that.  They  scarcely  at- 
tempt to  prove  a  negative.  The  sorry  plea,  that  bap- 
tism is  placed  in  connexion  with  personal  faith  in 
adults,  which  is  wholly  irrelevant,  is  the  sum  of  what 
they  have  to  say.  As  they  are  so  poorly  furnished 
with  other  evidence  ;  and  oppose  that,  which,  to  say 
the  least,  has  a  considerable  claim  to  be  thought  deci- 
sive, they  ought  to  be  able  to  produce  an  explicit  restric- 
tion, which  should  finally  determine  the  practice,  and 


[  252  ] 

harmonize  the  members  of  the  church  of  Christ,  h 
was  infinitely  important  that  the-  apostles,  and  their 
successors  in  the  ministry,  should  know  how  they 
were  to  proceed  in  this  article  of  duty.  The  subject 
intimately  concerned  the  whole  Church,  and  every  pe- 
riod of  its  existence.  Upon  the  principle,  that  the  in- 
fants of  believers  were  to  be  passed  by,  in  the  admin- 
istration of  baptism,  the  church  ivere  extremely  ex- 
posed to  error.  The  nature  of  the  covenant ;  the  nu- 
merous promises  of  the  Old  Testament  respecting  the 
children  of  God's  people  ;  the  relation  these  children 
had  ever  holden  in  Israel  ;  the  practice  of  infant  cir- 
cumcision, as  an  indispensable  thing  ;  the  custom, 
which  there  is  much  reason  to  believe  prevailed,  of 
receiving  proselytes  and  their  children,  by  baptism, 
into  the  community  of  Israel  ;  the  declarations  of 
Christ  in  favor  of  little  children  ;  the  necessity  of  bap- 
tism to  salvation,  as  taught  by  him,  without  any  limita- 
tion of  the  doctrine  to  adults  ;  the  commission  giv- 
en to  the  disciples ;  and  the  language  of  prophecy  ; 
all  concurred,  with  greater  force  than  we  at  this  day 
can  well  conceive,  to  lead  them  directly  into  infant 
baptism.  Hence  divines  of  very  opposite  theories  in 
theology  ;  and  churches  founded  on  very  different  prin- 
ciples in  other  respects,  have  harmoniously  adopted  in- 
fant baptism.  Even  when  the  foundation  of  it  was  not 
well  understood,  the  collateral  evidence  has  been  suf- 
ficient to  convince.  It  seemed  therefore  absolutely 
necessary,  that,  if  baptism  were  to  be  restrained  to  be- 
lieving adults,  there  should  be  an  explicit  restriction 
authoritatively  binding  the  apostles  and  their  succes- 
sors, not  to  apply  baptism  to  the  seed.  But  no  such  • 
restriction  is  to  be  found.  The  entire  silence  of  the 
scripture  in  this  regard,  is  therefore  proof,  that  the 
children  of  christian  parents,  ought  to  be  baptized. 

5.  The  actual  baptism  of  the  households  of  Gentile 
believers,  is  proof  that  the  children  of  believers  ought 
to  be  baptized.  Of  this,  we  have  at  least  three;  ex- 
amples. They  have  been  already  mentioned.  Lydia, 
and  her  household  ;  the  jailor,   and   his   houshold  ; 


[252  3 

and  Stephanas,  and  his  household.  The  cases  of  the 
two  Fdrtner  arc  to  be  found  in  Acts  xvi.  and  shall  be 
cited  t  large.  "  And  a  certain  woman,  named  Lyd- 
ia,  a  seller  of  purple,  of  the  city  of  Thyatira,  uhieh 
worshipped  God,  heard  us  ;  whose  heart  the  Lord 
opened,  that  she  attended  unto  the  things  which  were 
spoken  by  Paul.  And  when  she  was  baptized,  ami 
her  household,  she  besought  us,  saying,  if  ye  have 
judged  me  to  be  faithful  to  the  Lord,  come  into  my 
house  and  abide  there.  And  she  constrained  118." — 
The  story  of  the  jailor  is  this.  "  And  at  midnight, 
Paul  and  Silas  prayed,  and  sang  praises  unto  God  ;  and 
the  prisoners  heard  them.  And  suddenly  there  was  a 
great  earthquake,  so  that  the  foundations  of  the  prison 
were  shaken  ;  and  immediately  all  the  doois  were 
opened,  and  every  one's  bands  were  loosed.  And  the 
keeper  of  the  prison  awaking  out  of  his  sleep,  and 
seeing  the  prison  doors  open,  he  drew  out  his  sword, 
and  would  have  killed  himself,  supposing  that  the  pris- 
oners had  been  fled.  But  Paul  cried  with  a  loud  voice, 
Do  thyself  no  harm,  for  we  are  all  here.  Then  he  cal- 
led for  a  light,  and  sprang  in,  and  came  trembling, 
and  fell  down  before  Paul  and  Silas  ;  and  brought  them 
out,  and  said,  Sirs,  What  must  I  do  to  be  saved? 
And  they  said,  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved,  and  thy  house.  And  they  spake 
unto  him  the  word  of  the  Lord,  and  to  all  that  were  in 
his  house.  And  he  took  them,  the  same  hour  of  the 
night,  and  washed  their  stripes  ;  and  was  baptized,  he 
and  all  his  straightway.  And  when  he  had  brought 
them  into  his  house,  he  sat  meat  before  them,  and  re- 
joiced, believing  in  God,  with  all  his  house."  Both 
these  persons  were  inhabitants  of  Philippi,  a  city  of 
Macedonia.  Stephanas,  as  has  been  observed,  >\as 
an  inhabitant  of  Corinth,  a  city  of  Greece.  The  bap- 
tism of  his  household  is  but  transiently  mention*  d. 
I.  Corinthians  i.  16.  The  reader  will  here  recollect 
the  remarks  which  have  been  made  on  the  manner  of 
^he  apostle's  expressing  himseLf  in  this  place. 


[254] 

It  is  a  fact,  that  in  these  three   cases,  there  is  not  a 
syllable  put  down,  purporting  that  there  was  a  believer, 
except  those    who  are  personally  mentioned.     Lydia 
is  mentioned  in  her  case  ;  and  she  only,  as   receiving 
the  words   which  were  spoken   by   Paul.     But  why 
should  she  only  be  mentioned  as  doing  this,  if  others 
in  her  family,  and  especially    all  who   composed  it, 
were  joined  with  her  at  that  time  in  the  faith  ?  Would 
it  be  at  all   natural    for  one  of  our  missionaries  who 
should  be  sent  into  China  to  preach  the  Gospel,  tore- 
port,  that  a  certain  female,  at  the  head  of  a  household, 
had  received  the    word,   omitting   entirely  to  mention 
the  members  of  her  family, as  subjects  of  the  like  faith,  if 
they  were  in  fact  converted  at  the  same  time  ?  Would 
not  such  an  omission  lead  every  reader  to  conclude  that 
she  was  alone  in  believing  ?  And  if  her  family  were  bap- 
tized, would  not  every  one  understand  they  were  bap- 
tized merely  on  account  of  her  faith  ,?  "  Yes,"  says  the 
baptist,  "if  it  were  known  that  the  missionary  was  a 
poedobaptist."     But  if  he  had  gone  out  an  antipcedo- 
baptist,  would  not  this  report  lead  his  friends  at  once 
to  suspect  that  he  had  changed   his  principles  ?  Sup- 
pose it  were  not  previously  known,  which  of  the  opin- 
ions he  entertained,  would  not  the  conclusion  of  eve- 
ry unprejudiced  mind  be  the  same  ?  But  this  is  not  a 
parallel  case.     We  have  found  there  is  much  evidence 
indeed  that  the  apostles  went  forth  poedobaptists.     So 
far  as  this  appears,  the  conclusion  is,  by  the  concession 
of  baptists,   the   more  irresistible.     But,  it   is  said, 
mention  is  made   in   the  last   verse   of  the  chapter, 
of  the  household  of  Lydia  as  brethren.     "  And  they 
went  out  of  the  prison  and  entered  into  the  house  of 
Lydia,  and  when  they  had  seen  the  bretlircn,  they  com- 
forted  them  and   departed."     There   is  no  evidence 
that  these  brethren  belonged  to  Lydia's  family.    They 
might  have  been  in  her  house  transiently.     Or,  if  it 
were  to  be  allowed  that  they  were  of  her  family,  there 
is  no  evidence  that  they  were  the  whole  of  her  family. 
If  they  were,  who  can  djscern  the  propriety  of  the  his- 
torians mentioning  her  alone  as  a  subject  of  faith,  and 


[  255  ] 

of  his  mentioning  her  household  in  a  distinct  view  f* 
Upon  this  supposition  there  was  no  baptizing  of  a 
household.  The  baptisms  administered  were  on  the 
ground  of  personal  faith,  as  much  as  if  the  subjects  of 
them  had  no  previous  connexion.  The  account  re- 
specting the  jailor  is  similar  to  that  of  Lydia.  He  and 
he  only  is  represented  as  brought  under  conviction,  and 
putting  the  enquiry,  "  Sirs,  what  must  I  do  to  be  sav- 
ed ?"  To  him  personally,  the  direction  is  given,  "Be- 
lieve on  the  Lord  Jesus  Christ."  And  upon  the  ground 
of  his  personal  faith,  the  promise  is  added,  "  And 
thou  shaft  be  saved,  and  thy  house."  The  term  be- 
lieving, in  the  original,  is  in  the  singular,  (texj<t7£uxwc-) 
and  applies  to  him  only.  Every  circumstance  concurs 
therefore,  to  impress  the  idea,  that  those  who  compos- 
ed his  house,  were  baptized  by  virtue  of  his  faith.  It 
is  indeed  said,  that  Paul  and  Silas  "  spake  unto  him 
the  word  of  the  Lord,  and  to  all  that  were  in  his  house." 
But  preaching  is  not  always,  it  is  seldom  followed 
with  faith  in  them  who  hear.  And  not  a  word  is  said 
in  this  case,  purporting,  that  those  who  were  of  his 
household  believed  ;  a  circumstance  which  could  hard- 
ly have  been  omitted,  if  it  were  a  fact. 

Nothing  is  said  by  Paul  respecting  the  household  of 
Stephanas,  but  simply  that  he  baptized  them. 

Now,  though  it  cannot  be  proved,  yet  every  one  will 
grant,  there  is  ground  for  strong  presumption  in  re- 
gard to  each  of  these  households,  that  there  was  one  at 
least,  whose  infant  age  would  not  warrant  baptism  up- 
on the  ground  of  personal  faith.  Put  the  three  house- 
holds together  and  the  presumption  becomes  propor- 
tionally stronger;  that  within  the  limits  of  the  three, 
there  was  one  such  example.  And  we  want  but  one, 
and  the  principle  is  decidedly  gained.  For  the  con- 
duct of  the  Apostles  was  uniform.  The  reason  which 
would  justify,  infant  baptism  in  a  single  case,  would 
justify  it  in  all  cases. 

Upon  the  whole,  putting  all  these  three  cases  to- 
gether, and  the  circumstances  of  them,  and  connect- 
ing the  strong  probability,  from  the  manner  of  Paul's 


C  256  ] 

speaking,  that  household  baptism  went  through  the 
whole  Church  at  Corinth,  the  evidence  for  infant  bap- 
tism, seems,  even  from  this  single  source  of  argument, 
nearly  conclusive.  And  the  argument  will  appear  the 
stronger  when  it  is  considered,  how  necessary  it  was, 
upon  the  opposite  supposition,  that  there  should 
be  some  cautionary  notices  to  keep  the  reader  from 
drawing  such  a  conclusion.  If  a  baptist  had  been  to 
detail  to  us  the  facts  respecting  these  several  cases,  is 
it  to  be  imagined,  he  would  not  have  been  careful 
somewhere  to  insert  a  clause,  or*  a  word,  to  let  bis 
reader  know,  that  there  was* here  no  baptism  but  upon 
the  ground  of  personal  faith  ?  If  he  professed  to  be  un- 
der the  inspiration  of  the  Holy  Ghost,  his  carelessness, 
in  omitting  every  thing  of  his  kind,  would  have  been 
an  objection,  which  it  would  have  been  difficult  to  ob- 
viate. 

6.  Historical  testimony  is  corroborative  of  the  evi- 
dence which  the  Gospel  furnishes.  This  informs  us, 
that  infant  baptism  was  received  from  the  hands  of  the 
apostles,  by  the  primitive  Church ;  was  in  general 
practice  in  the  first  and  purest  ages  ;  and  has  been  un- 
interruptedly transmitted,  through  successive  periods, 
to  the  Reformation  ;  was  not  then  rejected  as  a  corrup- 
tion of  Rome,  but  adopted,  as  an  important  institution 
of  God  ;  and  we  know  that  it  has  been  in  the  practice 
of  incomparably  the  largest,  and  most  enlightened  part 
of  the  reformed  Churches,  to  the  prescntday.*  Let  us 
take  a  short  survey  of  this  evidence.  Hallet,  a  learned 
and  respectable  writer,  in  his  Notes, Vol.  3.  page  338, 
makes  this  declaration,  and  appeals  to  the  learned  world 
for  the  truth  of  it.  "  Now  it  is  a  certain  fact,  as  many 
of  the  primitive  Christians  have  testified  ;  and  those 
who  deny  infant  baptism  acknowledge ;  that  the  bap- 
tism of  infants  is  as  ancient  as  the   second  century." 

*  I  believe  this  assertion  is  not  assuming.  Let  c?nr1or  judge.  We  know 
that  many  late  Baptists  have  distinguished  themselves  as  men  of  parts  and  learn- 
iag  We  remember  the  names  of  'Gale,  Wall.  Stcnnet,  Fuller,  Pearce,  Rippon, 
ind  Ryland,  with  veneration.  Many  baptist  teachers  in  our  own  Country  have 
honored  themselves  by  their  literary  attainments,  and  more  by  their  piety  ;  among 
whom  I  cheerfully  rank  the  brethren,  on  whose  publications  I  have  been  led  M 
make  some  free  remarks. 


[  257  ] 

He  remarks  of  Dr.  Gale,  the  most  accomplished  of 
the  opposers  of  infant  baptism  who  have  appeared,  that 
"  lie  does  not  attempt  to  name  any  one  instance  in 
those  first  ages,  of  a  person  born  of,  or  belonging  to 
Christians,  whose  baptism  was  deferred  till  he  became 
of  age,  sufficient  to  be  deemed  a  moral  agent ;  arid  yet, 
he  as  good  as  owns  that  we  have  a  right  to  demand 
such  an  instance." 

Dr.  Wall  has  searched  with  particular  care  into  an- 
tiquity, to  ascertain  the  fact  respecting  the  primitive 
practice  on  this  htad.  He  is  singularly  learned  on  the 
subject,  and  writes  with  great  candour.  Those  who 
would  have  an  extended,  and  just  view  of  this  portion 
of  evidence  will  consult  his  History  of  baptism,  Dr. 
Gale's  Reflections  upon  it,  and  Wall's  Defence  of  his 
History  against  those  Reflections.  The  chief  of  the  his- 
toric evidence  I  shall  produce  will  be  taken  from  Wall„ 
and  rest  upon  his  authority.  It  will  not  be  worth, 
while  to  produce  here  the  quotations  he  has  made  from. 
Hermas,  Clement,  Ireneus,  or  Tertullian  ;  the  earliest 
farthers  of  the  Church  ;  or  the  copious  comments  he 
has  made  upon  them.  The  quotations  from  the  three 
first  of  these  fathers,  are  pretty  clearly  in  favor  of  infant 
baptism.  Tertullian,  the  baptists  claim  to  themselves  -„ 
but  it  is  only  on  the  ground  of  his  advising  to  defer  the 
baptizing  of  infants,  except  in  cases  of  danger,  till  they* 
arrive  to  years  of  discretion.*  No  advice  like  this  is  to 
be  found  in  the  writings  of  the  other  Fathers.  At  the 
same  time  he  speaks  of  it,  as  a  generally  prevailing  prin- 
ciple, that  baptism  is  essential  to  salvation.  Thus 
opinion  certainly  implies  the  prevalence,  in  the  Church, 
of  the  practice  of  baptizing  infants.  His  advice  im- 
plies it  also.  For,  why  should  this  advice  be  given, 
if  infant  baptism  were  not  in  practice  .?  > 

*  Dr.  Baldwin,  if  I  apprehend  him  riqhtly.  does  as  good  as  relinquish  this 
pretended  opposing  evidence  from  Tertullian.  lie  sav>,  '■  It  is  evident  beyond 
a  doubt  that  the  infants,  whose  baptism  Tertullian  opposed,  were  not  babes  :  but 
probably  children  of  seven  or  eight  years  old."  Then  they  might  be  children 
in  an  entirely  different  predicament.  They  might  be  younj>  converts  to  Chris- 
tianity. Or,  at  least,  they  might  not  come  ^cder  that  description  ol  it  tauts  for 
whose  baptism  wc  contend. 

I   I 


C  258  ] 

After  all,  there  is  reason  to  suspect,  that  this  work, 
which  is  ascribed  to  Tcrtullian  is  really  the  production 
of  a  more  modern  writer.  For  neither  Pelagius,  nor 
his  adherents  produce  this  opinion  of  Tertullian,  in 
their  controversies  with  the  Orthodox,  which  they 
could  hardly  have  failed  to  do,  if  it  had  existed  as  an 
authentic,  and  acknowledged  work  of  this  Father. 

Origen  flourished  about  one  hundred  and  ten  years 
after  the  Apostles,  or  in  the  beginning  of  the  third  cen- 
turv.  The  quotations  which  Dr.  Wall  produces  from 
this  Father,  even  upon  the  confession  of  his  adversary, 
Dr.  Gale,  decisively  prove  the  prevalence  of  infant 
baptism  at  that  time.  The  words  of  Gale  are  these, 
Reflections,  page  5.  19.  "  And  here  indeed  the  pas- 
sages cited,  we  confess,  are  full  and  plain  testimonies  for 
infant  baptism  ;  for,  as  Mr.  Wall  says,  The  plainness 
is  such  as  needs  nothing  to  be  said  of  it,  or  needs  any 
thing  to  be  said  against  it.  The  only  way  he  attempts  to 
$?-et  rid  of  the  proof,  is  by  depreciating  the  translation. 

The  next  father  of  note  is  Cyprian.  He  was  bishop 
of  Carthage,  and  flourished  in  the  third  century.  Dr. 
Gale  concedes,  that  the  testimony  of  this  Father  to  the 
prevalence  of  infant  baptism  in  his  time  is  full.  And 
he  admits  that  infant  baptism  was  then  practised  in 
the  Churches  of  Africa.  Indeed  he  implicitly  con- 
cedes, that  after  the  year  250,  infant  baptism  was 
in  general  practice  throughout  Christendom.  For  he 
does  not  attempt  to  invalidate  the  testimonies  which 
Dr.  Wall  produces  from  following  writers  in  regard 
to  their  times. 

"  As  for  infants,"  said  Celestius,  when  under  public 
examination  on  the  subject  of  Original  sin,  anno  210/ 
or  thereabout,  "I  always  said  they  stand  in  need^of 
baptism,  and  ought  to  be  baptized.  Wall,  page  62. 

The  Council  convened  in  Carthage,  anno  253,  ac- 
cording to  a  quotation  of  Dr.  Wall  from  Cyprian,  lb. 
pa^-e  76,  say,  in  reply  to  the  interrogatories  of  Fidus, 
a  Country  bishop,  "  But  as  to  the  case  of  infants, where, 
as  vou  judge  that  they  must  not  be  baptized  within 
two  or  three  days  after  they  are  born,  and  that  the  rule 


[  259  ] 

of  circumcision  is  to  be  observed,  so  that  none  should 
be  baptized  and  sanctified  before  the  eighth  day  after 
he  is  born,  we  are  all  in  our  Assembly  of  a  contra- 
ry opinion.*'  This  unanimous  contrary  opinion,  that 
children  bom  of  Christian  parents  ought  to  be  baptized, 
without  any  such  delay,  most  plainly  involves  the  fact, 
that  infant  baptism  was  very  generally  practised  as  an 
indispensable  duty  in  those  days. 

Austin,  a  father  of  great  authority  in  the  Church,  flour- 
ished in  the  latter  part  of  the  fourth  Century.  His 
testimony  to  infant  baptism,  as  a  usage  of  the  Church, 
received  from  the  Apostles,  is  as  express  as  it  well  could 
be.  Wall,  Vol.  1.  page  187*  "  And  if  any  one  do 
ask  for  divine  authority  in  this  matter  (the  baptism  of 
infants);  though  that  which  the  whole  Church  practi- 
ces, and  which  has  not  been  instituted  by  Councils  ; 
but  was  ever  in  use,  is  very  reasonably  believed  to 
be  no  other  than  a  thing  delivered  by  the  Authority  of  the 
Apostles."  Again  he  says,  lb.  page  213.  "  But  the 
custom  of  our  mother,  the  church,  in  baptizing  in- 
fants, must  not  be  disregarded,  nor  be  accounted  need- 
less, nor  believed  to  be  other  than  a  tradition  of  the 
Apostles." 

Page  227,  he  says,  "  Original  sin  is  so  plain  by 
the  scriptures,  and  that  it  is  forgiven  to  infants  in  the 
laver  of  regeneration,  (he  means  baptism)  is  so  con- 
firmed by  the  antiquity  and  authority  of  the  Cath- 
olic faith  ;  so  notorious  by  the  practice  of  the  church, 
&c. 

He  says  again  (page  284.)  "Now  then  since  they 
generally  grant,  that  infants  must  be  baptized,  as  not 
being  able  to  oppose  the  authority  of  the  whole  church, 
which  was  doubtless  delivered  by  our  Lord  and  his 
apostles." 

Page  302.  "  For  my  part,  I  do  not  remember  to 
have  heard  any  thing  from  any  christians,  that  receiv- 
ed the  Old  and  New  Testament  ;  neither  frcm  such 
as  belonged  to  the  Catholic  church  ;  nor  from  such  as 
belonged  to  any  sect  or  schism.  I  do  not  remember 
that  I  ever  read  otherways  in  any  writer,  that  1  could  ev- 


[  260  ] 

er  find,  treating  of  these  matters,  that  followed  the  Can- 
onical scriptures  ;  or  did  mean,  or  did  pretend  to  do 
so.  From  whence  it  is  that  this  trouble  is  started  up- 
on us  I  know  not.  But  a  little  while  ago,  when  I  was 
there  at  Carthage,  I  just  cursorily  heard  some  tran- 
sient discourse  of  some  people  that  were  talking,  that 
infants  are  not  baptized  for  that  reason  that  they  may 
receive  remission  of  sins  ;  but  that  they  may  be  sanc- 
tified in  Christ." 

It  is  to  be  remembered,  that  Austin  is  writing,  not 
professedly  in  defence  of  infant  baptism,  but  of  origin- 
al sin  ;  that  he  is  not  opposing  baptists,  but  the  Pela- 
gians. The  fact,  of  the  universal  practice  of  the  church 
in  baptizing  infants,  he  introduces  as  an  argument  to 
prove  original  sin.  This  practice  he  speaks  of  as  hand- 
ed down  by  tradition  from  the  apostles,  and  as  having 
been  uninterrupted.  He  says  that  the  whole  church 
has  declared  that  infants  must  be  baptized.  As  but 
about  300  years  intervened  between  the  apostles  and 
Austin ;  and  as  he  was  a  bishop,  and  a  man  of  uncom- 
mon learning,  it  seems  impossible  he  should  not  know 
how  the  matter  of  fact  was.  Is  it  not  easy  for  any  man 
to  ascertain,  without  hazard  of  mistake,  what  has  been 
the  public  practice  of  the  church  in  this  article  for  the 
three  last  centuries  ?  Could  Austin  be  so  imprudent 
as  to  appeal,  in  the  face  of  the  whole  Christian  world, 
and  in  a  disputation  with  a  subtil  antagonist,  to  a  thing, 
as  a  matter  of  fact,  which  fact  was  generally  known 
to  contradict  ? 

No  opposing  testimony  can  be  produced.  Dr. 
Gale  pretends  to  produce  none  prior  to  the  letter  of 
Polycrates,  which  is  the  feeblest  imaginable ;  so  fee- 
ble, that  the  Dr.  gets  it  out  of  his  hands  as  soon  as  pos- 
sible. The  proof  amounts,  according  to  him,  only  to  a 
probability,  that  though  Polycrates  was  born  of  Chris- 
tian parents,  he  was  not  baptized  till  he  came  of  adult 
years.  What  is  produced  from  Tertullian  we  see  is 
nothing.  And  with  respect  to  the  seven  centuries 
succeeding  the  fourth,  Dr.  Gill  thus  concedes,  "  It 
is  to  be   observed;    that  a  large  stride  is  taken  by  me 


[261  ] 

from  the  eleventh  to  the  fourth  century  ;  not  being 
able,  in  the  space  of  more  than  (500  years,  to  find  o?k 
instance  of  an  opposer  of  infant  baptism." 

These  direct  testimonies  on  the  one  hand  ;  the  im- 
possibility of  finding  contrary  testimony  on  the  other  ; 
and  the  full  concessions  of  the  most  learned  opposers 
of  infant  baptism,  which  have  been  quoted,  furnish 
historic  proof  that  we  rightly  constiuct  the  scripture  in 
this  article.  If  the  christian  church  was  established 
upon  the  antipaedobaptist  principle,  an  entire  change 
must  have  taken  place  through  the  whole  extent  of  it ; 
a  change  great  indeed  ;  against  authority,  example, 
conscience,  and  every  sentiment  of  piety.  But  is  this 
credible  ?  Is  it  credible,  that  in  a  matter  of  such 
practical  moment,  so  great  a  change  should  take  place 
in  so  short  a  period,  throughout  the  christian  world; 
and  yet  the  most  learned  opposers  of  infant  baptism, 
by  ransacking  all  antiquity  for  the  purpose,  be  able  to 
produce  no  traces  of  such  a  change,  to  point  out  no 
individual  who  lifted  his  voice  against  it,  and  scarce  a 
symptom  cf  opposition  to  the  thing  itself?  Could  such 
a  change  possibly  take  place,  in  ages  so  near  the  scene 
of  apostolic  instruction,  and  against  authoritative  pre- 
cepts, (and  such  precepts  there  must  have  been,  as  we 
have  seen,  upon  the  supposition  infant  membership  were 
revoked,  and  that  infant  baptism  was  not  to  be  practis- 
ed,) and  yet  not  a  whisper  be  heard  from  all  Ecclesi- 
astical history,  respecting  the  commotion  it  must  have 
raised,  and  the  disputes  there  must  have  been  on  the 
subject  ? 

1  shall  here  take  the  liberty  to  introduce  a  quotation 
from  Dr.  Emmons's  Sermon  on  Infant  Baptism,  in 
which  this  argument  is  justly  illustrated.  Page  37. 
"  And  now  it  is  time  to  observe,  that  as  there  is  no 
evidence  to  prove,  that  infant  baptism  was  actually  in- 
troduced, in  either  the  first,  second,  or  third  century  ; 
so  there  is  no  evidence  that  it  was  even  so  much  as  at- 
tempted. This  is  remarkable  indeed  !  Though  we 
might  suppose  it  possible  to  have  introduced  infant 
baptism  into   all  the   churches,  in  the  course  of  the 


[  262  3 

three  first  centuries  ;  yet  we  cannot  suppose   it  was 
possible  to   have  introduced   it,  without  raising  any 
controversy,  or  dispute  about  it  among  christians.     If 
it  was  an  innovation,   and  error,  it  must  have   been 
introduced  gradually,   and   by  means  of   preaching, 
conversing,  and   disputing.     All  innovations,  errors, 
and  heresies,  are  always  introduced   by  some  of  these 
methods.     No  body,  or  bodies  of  men  ever  changed 
either  their  political,  or  religious  sentiments  all  at  once, 
without  warm   and  lengthy   disputes.     This  however 
we  know  was  the  case  with  the  errors  and  heresies  which 
corrupted  and  disturbed  the  churches,  in  the  early  ages 
of  Christianity.     The  errors  introduced  by  Sabellius, 
Arius,  and-  Pelagius,  excited   great  commotions,  as 
well  as  long  and  warm  disputes  in   the  churches  of 
Christ.    And  if  infant  baptism  had  been  an  innovation, 
and  a  corruption  of  one   of  the  peculiar  ordinances  of 
the  Gospel,   it  could   not  have   been  introduced,  in 
those  early  times  among  christians,  without  raising  sim- 
ilar disputes,  commotions,  and  divisions.    But  strange 
to  say  !  The  pen  of  history  has  not  transmitted  to  us 
the  least  intimation  of  any  public  dispute  about  the 
doctrine  of  infant  baptism  ;  though  it  has  recorded  a 
dispute  of  far   less  consequence,  respecting  the  proper 
time  of  baptizing  infants.     Dr.  Mosheim  has  not  only 
mentioned  the  principal  errors  and  heresies  which  pre- 
vailed in  the  first,  second,  and  third  century;  but  even 
given  us  the  nam  es  of  the  most  noted  heretics,  and  of  their 
most  noted  antagonists.     He  has  related  the  times 
when,  and  the,  places  where  those   errors  and  here- 
sies took  their  rise  ;  and  in  several  instances,  marked 
the  times,  and  means  of  their  decline,  and  extinction. 
In  particular  he  tells  us  when, and  where,  and  by  whom, 
the  disputes  about  the  Trinity,  about  the  law  of  Mo- 
ses, about  the  personal  reign  of  Christ  on  earth,  about 
the  baptism  of  heretics,  and  about  universal  salvation, 
were  carried  on  in  the  four  first  centuries,  the  very  pe- 
riod when  our  brethren  say,  infant  baptism  must  have 
been  introduced,  if  it  were  not  of  divine  original.  But 
yet  this  same  judicious  and  faithful  historian,  never 


C  263  3 

tells  us  when,  nor  where,  nor  by  whom  infant  baptism 
was  introduced  into  the  church  of  Christ  after  the  days 
of  his  apostles  ;  nor  says  a  single  word  about  the 
cause,  or  consequences  of  such  a  great  and  interesting 
innovation.  Interesting  I  say,  because,  if  infant  bap- 
tism had  been  an  innovation,  it  would  have  had  a  greater 
tendency  to  disturb  the  peace  and  unity  of  the  church- 
es, than  any  other  innovation  which  took  place  in  the 
primitive  days  of  Christianity. — The  silence  of  all  his- 
tory upon  these  points,  amounts  to  a  moral  certainty, 
that  infant  baptism  was  not  introduced  into  the  church 
of  Christ,  in  any  period  of  the  three  first  centuries  af- 
ter the  apostles  ;  and  of  consequence  that  it  was  deriv- 
ed from  the  opinion  and  practice  of  the  apostles  them- 
selves. If  we  derive  the  origin  of  infant  baptism  from 
this  pure  source,  all  sacred  and  profane  history,  re- 
specting this  subject,  will  appear  plain  and  consistent, 
from  Abraham  to  Christ,  and  from  Christ  to  this  day. 
A  standing  ordinance  is  calculated  to  carry  its  own  ev- 
idence with  it,  as  long  as  it  exists.  If  the  apostles  were 
enjoined  by  Christ  to  baptize  infants,  their  practice  in 
baptizing  them,  was  calculated  to  perpetuate  the  prac- 
tice, from  time  to  time,  and  from  age  to  age,  to  the  end 
of  the  world.  This  uninterrupted  practice  of  infant 
baptism,  therefore,  carries  its  own  evidence,  of  its 
divine  original." 

Our  brethren,  the  baptists,  cannot,  at  best,  trace 
their  history  any  higher  than  the  eleventh  century. — 
They  imagine  that  their  predecessors  are  to  be  found 
in  the  witnesses,  commonly  called  Albigenses,  and 
Waldenses,  who  at  this  time,  resisted  with  a  noble  in- 
dependence of  mind,  the  corruptions  of  Rome.  It  is 
not  improbable  that  some  of  them  called  in  question  the 
right  of  infant  baptism.  But  it  is  not  made  evident 
that  they  did  generally.  Indeed  there  is  much  evi- 
dence that  they  did  not.  As  much  as  the  character  of 
this  people  is  to  be  appreciated,  their  opinions  are  not 
to  be  received  as  authority.  They  were  a  sect,  and 
sects  are  ever  prone  to  run  into  extremes.  By  oppos- 
ing perversions  of  truth,  they  are  apt  to  become  per- 


[  264  ] 

verters  of  it  themselves,  in  a  contrary  extreme.  By  re- 
sisting the  abuses  of  an  institution,  they  are  liable  to 
go  into  the  denial  of  the  institution  itself.     They  sel- 
dom stop  at  the  exact  boundaries  of  truth.    These  re- 
marks apply  to  this  people.     Dr.  Mosheim,  who  cer- 
tainly had  no  prejudices  against  them,  observes  thus 
respecting  them.     Eccles.  History,  Volume  III.  page 
545.    "  It  must  indeed   be   acknowledged,  that  they 
who  undertook,  with  such  zeal  and  ardor,  the  reform- 
ation of  the  Church,  were  not,  for  the  most  port,  equal 
to  this  arduous  and  important  enterprize  ;  and  that  by 
avoiding,  with  more  vehemence  than  circumspection, 
certain  abuses,  and  defects,  they  rushed  unhappily  in- 
to the   opposite   extremes.     Hence  their  attempts  of 
reformation,  even  where  they  were  successful,  were 
extremely  imperfect,  and  produced  little  more  than  a 
motley  mixture  of  truth  and  falsehood,  of  wisdom  and 
indiscretion,  of  which  we  might  allege  a  multitude  of 
examples.     They  treated  with  the  utmost  contempt, 
all  the  external  parts  of  religious  worship  ;  and  aimed 
at  nothing  less  than  the  total  suppression  of  sacraments, 
churches,  religious  assemblies  of  every  kind,  and  chris- 
tian ministers  of  every   order."     I  suspect   that  this 
picture  is   drawn  in   too   unfavorable  colors  ;   but   it 
shews  that  the   opinions  of  these  reformers  are  to  be 
received  with  caution,  and  by  no  means  as  of  authori- 
ty- 

The  Doctor's  idea  of  the  origin  of  the  baptists,  he 

has  expressed  freely,  in  the  following  terms.  Vol.  IV. 
page  439.  "  The  true  origin  of  that  sect,  which  ac- 
quired the  denomination-  of  the  Anabaptists,  by  their 
administering  anew  the  rite  of  baptism,  to  those  who 
came  over  to  their  communion,  is  hid  in  the  remote 
depths  of  antiquity,  and  is  of  consequence  extremely 
difficult  to  be  ascertained."  If  thus  hidden,  andun- 
ascertainable,  is  it  to  be  imagined,  that  the  primitive 
christian  church  was  of  this  description  ?  This  testi- 
mony of  Dr.  Mosheim,  has  been  produced  as  proof, 
that  antipccdobciptism  was  taught  and  transmitted  by 
the  apostles,  and  was  the  practice  of  the  church  in  the 


«V 


[265  ] 

first  ages.  But  surely  it  proves  just  the  opposite,  as  far 
as  it  proves  at  all.  And  it  is  evident  he  himself  meant 
to  convey  an  opposite  idea. 

When  the  reformation  broke  out,  in  the  beginning 
of  the  sixteenth  century,  no  organized  denomination, 
by  the  name  of  anabaptists,  was  to  be  heard  of.  Af- 
ter Luther  had  stepped  forward  to  resist  the  corrup- 
tions of  the  hierarchy,  a  few  ventured  out  from  their 
hiding  places,  in  Bohemia,  and  parts  adjacent.  But 
they  ran  into  licentious  opinions  and  great  extrava- 
gance of  conduct,  so  that  instead  of  aiding,  they  very 
much  obstructed,  and  came  near  to  subverting  the 
Reformation, 

It  is  an  indisputable  fact,  that  the  Reformation,  the 
most  glorious  triumph  of  truth  over  error,  and  religion 
over  imposture,  which  the  church  has  experienced 
since  the  days  of  the  apostles,  took  place,  not  upon 
antipoedobaptist,  but  upon  poedobaptist  principles.  God 
interposed  in  signal  favor  to  effectuate  this  event.  The 
great  promoters  of  it  were  men  of  eminent  talents,  learn- 
ing, and  piety  ;  with  whom  the  enthusiastic  chiefs  of  an- 
abaptism,  the  levellers  of  Munster,  could  bear  no  com- 
parison. If  therefore  we  are  to  consider  prescription  as 
proof,  it  will  even  in  regard  to  modern  times,  be  very- 
much  in  favor  of  infant  baptism. 

It  now  presents  itself  as  a  question  of  great  practi- 
cal moment,  How  are  the  infant  children  of  the 
church  to  be  treated,  by  the  officers  and  adult  members 
of  it  ?  I  shall  take  leave  here,  before  the  question  is 
directly  answered,  to  make  two  or  thee  remarks,  which 
it  is  hoped  will  not  be  without  their  advantage.  As  a 
general  principle,  it  ought  to  be  understood  of  the 
children  of  the  church,  that  they  are  the  offspring  of  a 
matrimonial  alliance  wholly  in  the  Lord.  Such  an  al- 
liance only  is  religious,  is  formed  in  faith,  and  is  in 
agreement  with  the  plan  of  salvation  by  Jesus  Christ. 
Primitive  Israel  were  forbidden  to  make  any  intermar- 
riages with  the  idolatrous  people  around  them.  Their 
marriages  were  to  be  confined  entirely  to  themselves. 
Deuteronomy  vii.  3,  4.  "  Neither  shalt  thou  make 
K  K 


[  266  ] 

marriages  with  them  ;  thy  daughter  thou  shalt  not 
give  unto  his  son,  nor  his  daughter  shalt  thou  take  un- 
to thy  son.  For  they  will  turn  away  thy  son  from 
following  me,  that  they  may  serve  other  Gods  ;  so 
will  the  anger  of  the  Lord  be  kindled  against  you, 
and  destroy  thee  suddenly.'*  This  law  has  all  its 
force  under  the  christian  dispensation.  It  is  founded 
in  the  essential  difference  there  is,  between  the  holy 
and  the  sinful  character ;  and  between  the  church,  as  a 
sanctified  body,  and  the  world.  The  church  and  the 
world  are  placed  in  a  state  of  entire  opposition  to  each 
other,  and  are  proceeding  to  contrary  destinies.  The 
whole  world  lieth  in  wickedness.  But  the  followers 
of  Christ  are  called  out  of  the  world  ;  they  are  "  a 
chosen  generation,  a  royal  priesthood,  an  holy  nation, 
a  peculiar  people  ;  that  they  should  shew  forth  the 
praises  of  him  who  hath  called  them  out  of  darkness 
into  his  marvellous  light."  They  are  to  be  separated 
from  the  world  as  of  this  character.  All  the  connex- 
ions they  form  are  to  comport  with  it.  Hence  Paul, 
in  the  7th  chapter  of  I.  Corinthians,  where  he  is  treating 
professedly  on  the  subject  of  marriage,  when  he  comes 
to  answer  the  question  of  the  lawfulness  of  a  christian's 
marrying,  decides  in  the  affirmative  ;  but  expressly 
directs,  that  it  be  only  in  the  Lord.  Whatsoever  is  not 
of  faith  is  sin.  Marriages  formed  upon  unchristian 
principles  are  of  the  world,  and  have  no  connexion 
with  the  covenant  of  God.  The  root  should  be  holy, 
that  the  branch  may  be  holy.  The  fountain  should  be 
pure,  or  we  have  no  warrant  to  expect  that  the  stream 
will  run  clear. 

Instead  of  being  the  fruit  of  a  mere  sensual  inter- 
course, it  ought  to  be  understood,  that  the  children  of 
the  church  are  conceived  and  brought  forth  in  faith  ; 
that  God  is  in  view  ;  and  that  his  glory,  in  the  ad- 
vancement of  Zion,  is  consulted.  From  their  birth 
they  ought  to  be  considered  as  cast  upon  the  bosom 
of  the  church  as  their  common  mother.  All  the  adult 
members  of  the  church,  with  their  parents,  as  one 
^united  pious  family,   devoted  to  the  single  object  of 


[257  ] 

religious  duty,  ought  to  receive  them  as  their  special 
charge ;  a  charge  sacred,  and  of  incalculable  value. 

And  now  ought  the  work  of  training  them  up  for 
God  to  be  unitedly  taken  up,  and  steadily,  and  vigorous- 
ly pursued.  Every  brother  and  sister  should  have  a 
kindred  interest  in  this  matter.  Their  united,  unceas- 
ing intercessions  should  be  offered  for  them  as  sub- 
jects of  believing  prayer.  At  as  early  a  moment  as 
possible,  they  should  be  brought  to  the  sanctuary  ; 
and  by  the  united  dedicatory  vows  of  the  whole  church, 
be  devoted  to  God  in  baptism.  As  they  become  ca- 
pable of  moral  impressions,  they  ought  to  be  addres- 
sed with  all  the  means  which  God  has  provided  ;  call- 
ed, the  nurture  and  admonition  of  the  Lord. 

1.  They  ought  to  have  the  whole  weight  of  a  strict- 
ly pious  example,  addressed  to  them  constantly,  not 
by  their  parents  only,  but  by  the  whole  church.  Ex- 
ample has  a  mighty  effect.  It  is  more  familiar  and  in- 
telligible than  argument.  It  naturally  draws  to  imit- 
ation. It  engages  the  early  attention  of  the  infant  mind. 

That  example  may  benefit,  it  should  be  uniform.  It 
should  not  be  self  contradictory.  It  should  appear  in  the 
many,  and  ever  speak  the  same  language.  A  mere  moral 
example  is  not  the  thing  intended.  It  must  be  an  exam- 
ple flowing  from  a  sanctified  heart,  a  heartenriched  with 
zeal  for  God,  and  his  glory  ;  zeal,  which  sanctifies  all 
the  words  and  actions  of  a  man,  and  makes  him  a  living 
image  of  Him,  who  was  holy,  harmless,  undefiled,  and 
separate  from  sinners. 

2.  To  the  influence  of  a  uniformly  holy  example 
should  be  added  a  prudent  and  energetic  government. 
This,  during  infancy  and  childhood,  must  necessarily 
be  confined  very  much  to  parents.  "I  know  Abra- 
ham," said' God,  "  that  he  will  command  his  children, 
and  his  household  after  him,  to  keep  the  way  of  the 
Lord,  to  do  justice  and  judgment,  that  God  may  bring 
upon  Abraham  that  which  he  hath  spoken  of  him."  It 
is  true  that  religion  cannot  be  forced  into  the  mind  of 
a  child.  It  is  in  all  cases  voluntary.  But  is  not  au- 
thority  among  the  means  which  God  is  graciously 


[268  ] 

pleased  to  use  with  us  to  reclaim  and  redeem  us  f 
Is  not  the  discipline  of  his  Providence,  found,  in  many 
examples,  salutary  ?  Arc  not  the  severe  strokes  of 
his  hand,  and  the  terrifying  denunciations  of  his  word, 
adapted  to  awaken,  to  deter,  and  to  bring  sinners  to 
Christ  ?  The  more  gentle  means  of  persuasion,  it 
may  be,  are  to  be  preferred.  But  are  governmental 
restraints  to  be  neglected  ?  It  is  the  determination  of 
God,  "He  that  spareth  the  rod,  hateth  his  child." 
What  son  is  there  whom  the  affectionate  father  chast- 
eneth  not  ?  Government  is  to  be  maintained,  not 
with  rashness,  and  undue  severity,  but  under  the  influ- 
ence of  a  tender  concern  for  the  everlasting  welfare  of 
the  child.  If  professing  parents  should  avail  them- 
selves of  the  whole  weight  of  the  authority  of  the  church, 
when  they  find  their  own  exertions  ineffectual,  it  would 
coincide  with  the  plan  of  infant  membership  which 
God  has  established  in  his  kingdom.  The  children  of 
the  church  may,  and  must  be  restrained  from  ming- 
ling, by  a  careless  intercourse,  with  the  irreligious  and 
profane  children  of  the  world.  They  must  be  kept 
from  temptation.  They  must  be  guarded  against  errors, 
and  bad  impressions  of  every  kind;  from  partaking  in 
fashionable  follies,  and  from  the  seductive  influence  of 
bad  example.  "Evil  communications  corrupt  good  man- 
ners." It  would  be  extremely  desirable,  and  great  sac- 
rifices ought  to  be  made  for  the  sake  of  it,  if  these  chil- 
dren of  the  church  had  their  common  school  education 
entirely  by  themselves  ;  in  which  case  their  instructor 
might  be  always  a  man  of  piety,  and  pious  instruction 
might  be  wrought  into  all  the  daily  exercises  of  the 
school.  I  cannot  but  urge  upon  christians  the  very 
great  importance  of  such  an  arrangement. 

3.  The  children  of  the  church  should  have  addres- 
sed to  them  from  their  parents  ;  as  occasion  may  offer 
from  the  brethren  of  the  church  ;  and  from  the  pastor ; 
and  this  with  much  tenderness  and  diligence,  strict  re- 
ligious instruction.  Instruction,  in  the  domestic  cir- 
cle, was  expressly  enjoined  by  God  upon  primitive  Is- 
rael, as  an  essential  mean  of  carrying  into  effect  the 


[  260  ] 

promises  of  his  covenant.  The  parent  was  required  to 
make  religion  the  subject  of  his  perpetual  conversation 
in  the  family,  and  this  under  the  influence  of  love. — 
"  Hear  O  Israel ;  the  Lord  our  God  is  one  Lord.  And 
thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  might  ;  and 
these  words  which  I  command  thee  this  day,  shall  be 
in  thine  hearty  and  thou  shalt  teach  them  diligently  un- 
to thy  children,  and  shalt  talk  of  them  when  thou  sit- 
test  in  thy  house,  and  when  thou  walkcst  by  the  way, 
and  when  thou  liest  down,  and  when  thou  risest  up  ; 
and  thou  shalt  bind  them  for  a  sign  upon  thy  .hand,  and 
they  shall  be  as  frontlets  between  thine  eyes,  and  thou 
shalt  write  them  upon  the  posts  of  thine  house,  and 
upon  thy  gates."  So  diligent,  so  constant,  so  indefat- 
igable, and  affectionate  were  the  people  of  God  requir- 
ed to  be  in  instructing  their  children  in  the  doctrines 
and  duties  of  revealed  religion.  It  was  to  be  the  main 
business,  not  of  sabbaths  only,  but  of  every  day.  The 
duties  which  devolve  upon  the  pious  parent,  in  this 
respect,  are  certainly  not  diminished  under  the  chris- 
tian dispensation.  These  injunctions  are  as  obligatory 
as  they  ever  were*  Religious  instruction  is  a  mean,  as 
perfectly  adapted  to  the  end,  as  it  ever  was.  Motives 
to  it  are  multiplied  exceedingly,  as  light  respecting 
the  eternal  world  is  increased.  Parents  are  better  qual- 
ified to  give  instruction.  The  Bible  is  in  their  hands. 
They  can  easily  recur  to  examples,  to  reasonings,  to  il- 
lustrations, to  entreaties,  promises,  and  threatenings. 
For  they  are  all  to  be  found  plentifully  in  the  Bible. — 
Explanations  from  other  books,  and  from  the  pulpit 
add  to  the  means.  The  earliest  moments  of  capacity 
should  be  embraced.  These  are  the  golden  moments 
of  a  religious  education.  In  the  spring  of  life  should 
the  seed  of  grace  be  diligently  sown  ;  and  never  should 
the  parent  withhold  his  hand.  No  seeming  want  of 
success  should  slacken  his  labors.  Patience  should 
have  its  perfect  work  ;  and  perseverance  its  full  effect. 
At  as  early  a  period  as  possible,  these  children  should 
be  made  conversant   with  the  holy  scriptures.     They 


[270] 

should  be  carefully  catechized,  taught  pious  hymns, 
and  suitable  prayers.  They  should  be  put  as  much  as 
may  be,  in  the  way  of  receiving  religious  impressions, 
and  guarded  as  carefully  from  every  thing  of  an  oppo- 
site tendency.  They  should  be  brought  from  their 
early  childhood,  and  with  constancy  to  the  house  of 
worship  on  Lord's  days.  The  brethren,  and  especially 
the  pastor,  should  unite  promptly,  with  the  parent 
in  this  work  of  instruction.  And  it  should  be  address- 
ed to  the  minds  of  children  with  interest.  Obligation 
should  be  set  before  them  in  all  its  weight.  They 
should  be  urged  with  duty,  and  as  it  were,  compelled 
to  yield  to  it. 

Such  a  procedure  is  the  grand  mean  of  salvation 
which  the  covenant  has  provided.  Ephesians  vi.  4. 
"  And  ye  fathers  provoke  not  your  children  to  wrath ; 
but  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord,"  In  the  nature  of  it,  it  implies  long  forbear- 
ance. "  Behold,  the  husbandman  waiteth  for  the  pre- 
cious fruit  of  the  earth,  and  hath  long  patience  for  it, 
until  he  receive  the  early,  and  the  latter  rain." 

God  is  a  sovereign,  and  he  will  give  efficacy  to  these 
means  or  not,  as  pleaseth  him.  But  his  word  shall 
prosper  unto  the  thing  whereunto  it  is  sent.  They 
that  sow  in  tears  shall  reap  in  joy.  He  that  goeth 
forth  and  weepeth,  bearing  precious  seed  shall  doubtless 
come  again  with  rejoicing,  bringing  his  sheaves  with  him. 
Undiminishable  is  the  fountain  of  grace.  Infinitely 
disposed  must  God  be  to  succeed  institutions,  and 
give  efficacy  to  means  of  his  own  appointmenr.  His 
absolute  promises  secure  their  effect  in  the  entire  salva. 
tion  of  the  seed.  The  abundant,  and  endearing  encour- 
agements of  his  word,  are  calculated  to  warm  the  hearts 
of  the  parent,  of  the  brotherhood,  and  of  the  pastor  ; 
to  give  wings  to  their  zeal,  and  importunity  to  their 
prayers,  in  behalf  of  the  lambs  of  the  flock.  Motives 
rush  on  the  mind,  to  rouse  its  vigor,  and  prompts 
diligence.  And  with  much  diligence,  much  success 
is  to  be  hoped  for.  But  these  means  will  certainly 
have  their  effect  in  the  one  way  or  the  other,  as  a  sa- 


[271  ] 

▼dur  of  life  unto  life  ;  or  of  death  unto  death.  As  they 
are  multiplied,  the  mind  of  the  child  will  shew  its 
character.  A  listless  indifierency  will  be  impossible. 
Unholy  affection  repels  instruction,  as  certainly  and  as 
uniforml)',  as  holy  affection  receives  it.  In  an  evident 
fitness  for  admission  to  the  holy  supper,  and  a  partici- 
pation in  all  the  privileges  of  a  believing  state,  or  for 
formal  excommunication,  this  process  will  certainly 
'result. 

The  membership  of  infants,  though  as  complete 
as  that  of  adult  believers,  is  of  a  lower  grade,  not 
involving  the  same  profession,  not  leading  to  the  im- 
mediate enjoyment  of  the  same  privileges,  nor  binding 
to  the  same  duties.  Infants  are  complete  members  of 
the  family  into  which  they  are  born  ;  but  they  are  at 
present  mere  objects  of  care.  They  are  incapable  of  the 
services  which  devolve  upon  the  grown  members  of  it. 

They  arc  complete  members  of  the  State.  But 
they  are  not  fit  to  be  turned  into  soldiers,  or  clothed 
with  office. 

It  is  often  asked,  if  children  are  born  members  of 
the  Church,  and  are  to  be  baptized  as  being  such,  Why 
arc  they  not  all  to  be  led  to  communicate  at  the  Lord's 
table  ?  It  might  as  pertinently  be  asked,  if  children  are 
born  members  of  the  state,  Why  are  not  some  of  them 
sent  ambassadors  to  foreign  courts  ?  W^hen  it  shall  be 
proved,  that  membership  in  a  civil  community  always 
involves  a  capability  of  performing  every  part  of  the  ser- 
vice which  is  done  in  it,  then  it  may  be  admitted,  that 
infant  membership  in  the  Church,  involves  a  capabili- 
ty to  communicate  at  the  Lord's  table.  If  no  other 
qualifications  are  necessary  for  communicating,  than 
are  necessary  for  baptism,  then  undoubtedly  baptized 
infants  ought  immediately  to  communicate.  It  has 
been  proved  that  the  entire  passivity  of  the  infant  in 
circumcision  was  understood.  Circumcision  had  its 
most  express  signification  upon  this  principle.  The 
seed  were  covenanted  about.  The  covenant  fully  em- 
braced them  while  as  yet  they  were  perfectly  ignorant 
of  it,  aiid  unconscious  of  the  design  of  the  circumcision 


[  272  ] 

they  sustained.  Just  so  it  is  with  baptism.  If  entire 
passivity  be  also  understood  in  communicating  at  the 
Lord's  table,  then  it  may  be  correct  to  argue  from  the 
one  to  the  other.  But  the  case  is  quite  otherways. 
In  this  respect  the  ordinances  are  totally  dissimilar. 
Personal,  intelligent  agency,  is  always  supposed  in  a 
participation  of  the  supper.  The  law  is,  "Take,  eat; 
this  is  my  body,  broken  for  you.  This  do  in  remem- 
brance of  me."  Can  this  law  apply  to  an  absolute  ideot  ? 
Is  he  capable  of  fulfilling  it  ?  Can  he  evangelically 
discern  the  Lord's  body  ?  The  infant  is,  if  possible, 
more  incompetent  to  the  agency  required  than  the  id- 
eot. The  enquiry  then,  Why  do  you  not  put  infants 
to  communicating,  presents  no  kind  of  objection  to 
to  the  hypothesis  of  their  membership. 

As  the  infant  is -not  qualified  to  come  to  the  table  of 
the  Lord,  neither  does  it  follow  from  its  membership, 
that  it  is  qualified  to  vote  in  the  deliberations  of  the 
Church,  or  to  sustain  an  office.  "  Now  this  I  say  that 
the  heir  as  long  as  he  is  a  child,  differeth  nothing  from 
a  servant,  though  he  be  Lord  of  all.  But  is  under 
tutors  and  governors,  untill  the  time  appointed  of  the 
father."     There  is  an  analogy  between  the  two  cases. 

Moral  agents  can  never  be  bound  any  farther  than 
they  have  natural  ability  to  act.  If  knowledge  is  re- 
quisite, as  it  is  with  respect  to  these  duties,  it  must  be 
possessed.  If  bodily  strength  is  necessary,  it  must  be 
enjoyed.  If  opportunity  be  wanting,  it  must  be  giv- 
en. Children  become  obliged  so  far  as,  and  no  farther 
than,  they  become  possessed  of  capacity. 

If  the  means  used  are  blessed  to  the  apparent  sanc- 
tification  of  these  children,  there  will  be  no  hesitation, 
on  the  part  of  the  Church,  to  admitting  them  to  the  ta- 
ble of  the  Lord.  If  not,  the  opposite  will  appear  in 
contumacious  and  ungodly  conduct,  which  will  make 
it  necessary  for  the  Church  to  separate  them  from  their 
society. 

To  what  period  trial  is  to  be  protracted,  and  for- 
bearance is  to  be  exercised,  the  word  of  God  does  not 
seem  clearly  to  determine.     It  does  not  with  respect  to 


[273] 

adults,  whose  characters  are  doubtful,  or  who  are 
brought  under  a  diciplinary  process.  God  sets  us  an 
example  of  long  suffering ;  which  it  would  seem  wc 
ought  to  imitate.  But  his  long  suffering  has  its  limits, 
and  there  ought  to  be  bounds  to  that  of  his  people.  A 
regard  to  the  general  interest  of  Christianity  must  govern. 

Excommunication,  though  an  act  of  just  severity,  is 
a  kind  expedient.  It  is  calculated  ;  and  were  the  plan 
of  the  covenant  carried  into  faithful,  uniform,  and  effi- 
cient practice,  would  be  much  more  powerfully  calcu- 
lated, than  we  can  now  well  conceive,  to  save  the  soul 
from  death.  That  such  is  the  natural  tendency,  and 
end,  of  all  discipline,  and  of  excommunication  itself,  is 
evident  from  Paul's  words,  I  Cor.  v.  5.  "To  deliver 
such  an  one  unto  Satan,  for  the  destruction  of  the  flesh, 
tliat  the  spirit  maybe  saved  in  the  day  of  the  Lord  Jesus." 

No  believing  parent  can  be  unwilling  to  yield  his 
child  to  such  a  maternal  treatment  from  the  Church. 
He  who  refuses  to  do  so,  must  be  considered  as  re- 
jecting the  covenant,  despising  the  authority  of  God,  and 
cruelly  disregarding  the  eternal  well  being  of  his  child. 

If  such  a  system  of  instruction,  watchfulness,  and 
dicipline,  were  pursued  with  respect  to  infant  members, 
it  is  evident,  no  reason  could  exist,  for  the  objec- 
tion which  some  are  disposed  to  make  to  the  doctrine 
of  infant  membership,  that  it  is  a  principle  calculated 
to  destroy  the  spirituality  of  Churches,  and  turn  them 
into  societies  of  formalists  and  hypocrites.  "  It  is  the 
direct  way,"  it  is  said  "  to  form  great  national  Church- 
es, which  are  good  for  nothing ;  but  a  real,  living,  spir- 
itual Church,  cannot  exist  upon  this  principle."  Let 
us  not  judge  too  rashly.  Let  us  well  consider  what 
sort  of  premises  they  are,  from  which  we  draw  so  for- 
midable a  conclusion.  Let  us  beware  how  we  make 
use  of  the  horrid  neglects  of  men  to  decry  the  economy 
of  God.  Has  the  all  wise  God  established  his  Church 
upon  a  constitution  calculated  to  ruin  it  ?  Does  not  the 
opposite  very  plainly  appear  ?  Is  not  the  system  consis- 
tent in  itself  ?  Has  it  not  an  extent  and  grandeur,  consonant 
to  the  covenant,  and  worthy  of  its  contriver  i  Is  it  not 
L  i 


[274] 

disembarrassed  of  the  contradictions  in  practice  of  other 
theories  ?  Are  not  the  means  adapted  to  the  end  ?  Is 
not  the  end  secured  by  absolute  promise  ?  If  the  scheme 
of  infant  membership  were  faithfully  carried  into  exe- 
cution must  not  the  Church,  altogether  more  than  up- 
on the  opposite  principle,  "  look  forth  as  the  morning, 
fair  as  the  moon,  clear  as  the  sun,  and  be  terrible  as  an 
army  with  banners  ?  "  Can  it  be  possible  that,  with 
such  an  object  in  view,  and  with  such  perpetual  activi- 
ty in  the  employment  of  means,  a  Church  should  sink 
into  greater  carnality,  than  without  the  object,  and  in 
the  disuse  of  the  means  ? 

But  it  is  said  farther,  "  such  discipline  is  impracti- 
cable. "  Why  impracticable  ?  Nothing  is  to  be  done, 
but  what  may  easily  be  done  ;  nothing  but  what  benev- 
olence dictates.  It  is  indeed  difficult  to  serve  God, 
and  Mammon ;  to  be  diligent  in  the  duties  of  piety, 
and  at  the  same  time  buried  in  worldly  pursuits.  By 
many  Churches,  every  essential  doctrine  and  duty  of 
Christianity  is  trampled  in  the  dust ;  experimental  re- 
ligion is  discarded  ;  nothing  that  is  right  is  practicable. 
They  have  a  name  to  live,  but  are  dead.  The  cove- 
nant of  God  is  not  with  them,  and  nothing  is  done  in 
compliance  with  it.  The  institutions  of  God  are  sunk 
into  abuse  ;  and  his  offerings  made  offensive. 

But  with  real  Christians,  with  men  who  are  created 
anew  in  Christ  Jesus,  and  led  by  the  Spirit  of  God, 
there  is  nothing  in  the  scheme  of  infant  membership 
which  is  impracticable.  Very  much  indeed  will  be  to 
be  done.  But  we  are  told  to  do,  with  our  might, 
whatsoever  our  hand  findeth  to  do,  in  obedience  to 
to  Christ,  and  for  the  glory  of  his  kingdom,  while  it  is 
day ;  for  that  the  night  cometh  wherein  no  man  can 
work.  Self*  denial  must  be  practised.  But  in  vain 
do  we  expect  to  meet  the  final  approbation  of  our 
judge  without  the  constant  practice  of  it.  For  "  if  any 
man  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  daily,  and  follow  me.  Therefore  we  la- 
bor, that  whether  present,  or  absent,  we  may  be  accep-s 
ted  of  him." 


CHAPTER  XIII. 

Respecting  the  abrogation  oj  the  Sinai  Covenant,  and  the  differ- 
ence between  the  dispensation  which  preceded,  and  that  which 
followed,  the  advent  of  the  Messiah. 

THE  Sinai  Covenant  has  been  examined,  dis- 
tinguished from  the  Covenant  of  circumcision,  proved 
to  have  been  superadded  to  it,  and  temporay  in  its  du- 
ration ;  and  it  has  been  shewn,  that  it  terminated  at  the 
appearing  of  the  Messiah.  Its  purpose  being  answer- 
ed as  an  intervening  mean,  it  was  then  abolished. 
But  it  becomes  a  question  of  great  importance,  in  what 
sense,  and  how  far  it  was  abolished.  It  is  as  danger- 
ous to  consider  those  institutions  of  the  Deity  annul- 
led, which  remain  in  all  their  force  ;  as  it  is  to  perpet- 
uate appointments,  which  he,  by  his  authority,  has 
made  void. 

The  explanations  which  have  been  given,  will  assist 
us  to  understand  what  is  meant  in  the  scriptures  by  the 
abrogation  or  disannulling  of  the  Sinai  covenant.  They 
will  aid  us  to  determine  what,  pertaining  to  this  cov- 
enant is,  and  what  is  not,  now  obligatory  upon  chris- 
tian believers.  For  our  greater  security,  wc  will  here 
collect  the  several  passages  in  the  New  Testament, 
which  expressly  speak  of  this  subject. 

The  first  distinct  mention  of  it  that  I  observe,  is  in 
II.  Corinthians  iii.  7.  The  words  in  this  place  are, 
"But  if  the  ministration  of  death,  written  and  engrav- 
en in  stones,  was  glorious,  so  that  the  children  of  Isra- 
el could  not  stedfastly  behold  the  face  of  Moses,  for 
the  glory  of  his  countenance,  which  glory  was  to  be 
done  away."  The  term  glory  is  a  supplement  made 
by  the  translators.  Perhaps  it  is  correct.  But  this 
glory,  which  seems  to  have  been  external  and  visible, 
was  expressive  of  the  inherent  excellency  of  the  Jaw. 


[276] 

It  was  the  law  which  was  written,  and  engraven  in 
stones.  The  law  is  the  Testament  to  which  the  New 
Testament  is  contrasted  in  the  context.  The  law  is 
the  letter  which  killeth  ;  as  we  have  it  in  the  preced- 
ing verse.  The  law,  and  that  only,  is  the  ministra- 
tion of  death,  and  condemnation.  That  it  is  the  law, 
which  the  apostle  speaks  of  as  done  away,  is  evident 
from  the  11th  verse.  "For  if  that  which  was  done 
away  was  glorious,  much  more  that  which  remaineth 
is  glorious."  It  was  not  properly  the  glory  which  was 
done  away  ;  but  that  which  is  characterized  as  glori- 
ous. This  was  the  law.  Law,  we  have  seen,  was 
the  constituent  principle,  the  chief  matter  of  the  Si- 
nai Covenant. 

The  next  passage,  which  speaks  of  the  abrogation 
of  the  Sinai  Covenant,  is  in  Gal.  iii.  19.  "  Wherefore 
then  serveth  the  law  ?  It  was  added  because  of  trans- 
gressions, till  the  seed  should  come,  to  whom  die 
promise  was  made  ;  and  it  was  ordained  by  an- 
gels in  the  hand  of  a  mediator."  Here  the  Sinai  cove- 
nant is  spoken  of  expressly  as  the  law.  It  was  evi- 
dently the  law  which  was  added.  The  conditional 
promises  were  not.  For  they  are  involved  in,  and 
published  with  God's  gracious  covenant,  under  every 
dispensation  of  it.  The  curse  was  not  added  as  pecu- 
liar to  this  covenant.  It  extends  to  all  times,  and  ap- 
plies to  every  individual,  who  is  not  interested  in  God's 
gracious  covenant.  The  law  also  meets  the  design 
which  the  apostle  expresses.  It  was  added  because  of 
transgressions  ;  "  i.  e.  to  convince  of  sin,  and  keep 
up  a  remembrance  of  it  ;  to  remove  all  hope  upon  the 
ground  of  personal  desert,  and  to  impress  the  absolute 
necessity  of  salvation  by  grace.  An  equivalent  man- 
ner of  expression  we  have  in  Hebrews  x.  13.  "  But 
in  those  sacrifices  there  is  a  remembrance  made  of 
sins  every  year."  In  like  manner  the  apostle  says, 
Romans  vii.  7.  "  Nay,  I  had  not  known  sin  but  by  the 
law  ;  for  I  had  not  known  lust,  except  the  law  had  said, 
Thou  shalt  not  covet."  These  passages  unite  in  the 
idea,  that  the  great  design  of  the  dispensation  of  the  Si- 


[277] 

nai  law,  was  to  convince  men  of  sin,  and  thus  to  shut 
them  up  to  the  faith  of  the  Gospel.  In  this  view  it  is 
styled  a  schoolmaster,  verse  24.  "Wherefore  the  law 
was  our  schoolmaster,  to  bring  us  unto  Christ,  that  we 
mig  it  be  justified  by  faith." 

The  apostle  says,  the  law  was  added  till  the  seed 
should  come*  This  mode  of  speaking  implies,  that 
then,  at  the  coming  of  the  Messiah,  it  was  set  aside. 
Coincident  with  which  is  the  idea,  suggested  in  the 
25th  verse.  "  But  after  that  faith  is  come,  we  arc  no 
longer  under  a  schoolmaster. "  This  implies  a  dis- 
connexion from  the  law,  or  that  it  ceases  to  bind. 

Another  passage  to  the  same  purpose  is  found  in 
Ephesiansii.  14,  15.  "  For  he  is  our  peace,  who  hath 
made  both  one,  and  hath  broken  down  the  middle  wall 
of  partition  between  us  ;  Having  abolished,  in  his 
flesh,  the  enmity,  even  the  law  of  commandments,  in  or- 
dinances, for  to  make  in  himself  of  twain,  one  new 
man,  so  making  peace."  The  terms  of  this  passage 
inform  us  expressly  what  was  abolished  by  the  incarna- 
tion and  death  of  Christ.  It  was  the  law  of  command- 
ments in  ordinances.  This  idea  is  perfectly  conforma- 
ble to  the  passages  before  introduced. 

The  next  passage  which  claims  to  be  noticed,  as  in- 
structing us  in  the  abolition  of  the  Sinai  covenant,  is 
inColossians  ii.  14.  "  Blotting  out  the  handwriting  of 
ordinances,  that  was  against  us,  which  was  contrary  to 
us,  and  took  it  out  of  the  way,  nailing  it  to  his  cross." 
According  to  these  words,  the  abolition  extended  to  the 
handwriting  of  ordinances.     This   was  the  Sinai  law. 

The  subject  is  introduced  several  times  into  the 
Epistle  to  the  Hebrews.  It  is  thus  mentioned  in  the 
7th  chapter,  18lh  verse.  "  For  there  is  verily  a  dis- 
annulling of  the  commandment  going  before,  for  the 
weakness  and  unprofitableness  thereof."  This  command- 
ment, which  is  here  expressly  said  to  be  disannulled,  is 
called,  in  the  next  verse,  the  law.  i:  Foi^the  law  made 
nothing  perfect,  but  the  bringinginof  a  better  hope  did." 
It  is  mentioned  again  in  the  8th  chap.  13th  verse.  "  In 
that  he  saith  a  new  covenant,  he  hath  made  the  first  old. 


[  278  ] 

£Jow  that  which  decaycth  and  waxeth'  old  is  ready  to 
vanish  away."  These  expressions  imply  the  aboli- 
tion of  the  first  or  Sinai  covenant.  What  the  writer 
especially  means,  by  this  first  covenant,  as  the  subject 
of  this  abolition,  we  seem  to  be  clearly  taught  in  the 
3d  and  4th  verses  of  the  chapter.  "  For  every  high 
priest  is  ordained  to  offer  gifts  and  sacrifices  ;  where- 
fore it  is  of  necessity  that  this  man  have  somewhat  to 
offer.  For  if  he  were  on  earth,  he  should  not  be  a  priest ; 
seeing  that  there  are  priests  which  offer  sacrifices  ac- 
cording to  the  law."  Here  the  law,  instituting  sacri- 
fices, is  brought  into  view,  as  superceded  by  the  Gos- 
pel. The  law  then,  we  are  to  understand  as  decayed, 
and  vanished  away. 

This  idea  is  expressly  brought  into  view  in  the  first 
verse  of  the  next  chapter.  "  Then  verily  the  first 
covenant  had  also  ordinances  of  divine  service,  and  a 
worldly  sanctuary."  The  10th  verse  is  to  the  same  pur- 
pose. "  Which  stood  in  meats,  and  drinks,  and  divers 
washings,  and  carnal  ordinances,  imposed  until  the 
time  of  reformation." 

The  forepart  of  the  10th  chapter  of  this  Epistle  fur- 
nishes farther  intimations  of  the  abolition  of  the  Sinai 
covenant ;  and  these  intimations  have  all  evident  re- 
spect to  law.  "  For  the  law  having  a  shadow  of  good 
things  to  come,  and  not  the  very  image  of  the  things, 
can  never,  with  those  sacrifices  which  they  offered, 
year  by  year  continually,  make  the  comers  thereunto 
perfect.  For  then,  would  they  not  have  ceased  to  be 
offered  ?"  This  enquiry  supposes  that  they  have  ceased 
to  be  offered  since  the  purpose  for  which  they  were  in- 
stituted is  answered,  in  the  efficient  sacrifice  of  the  Son 
of  God  ;  and  therefore  that  the  law  enjoining  them  is 
no  longer  in  force.  Their  continuance  under  the  au- 
thority of  law,  would  imply  the  inelficacy  and  inutility 
of  his  sacrifice.  The  law  therefore,  must  of  necessity 
be  abolished. 

This  is  c<#ifirmed  by  what  is  said  in  the  5th  and  6th 
verses.  "  Wherefore  when  he  cometh  into  the  world 
he  saith,  Sacrifice  and  offering,  thou  wouldst  not,  nei- 


[  279  ] 

ther  hadst  pleasure  therein,  (which  are  offered  by  the 
tew.)  Then  said  he,  Lo,  I  come  to  do  thy  will,  O 
God.  He  taketfi  away  the  first,  that  he  may  establish 
the  second."  These  words  clearly  teach,  that  those 
sacrifices  and  offerings  which  the  law  enjoined,  are 
discontinued,  bv  the  authority  of  God.  The  law  re- 
quiring  them  is  therefore  revoked. 

These  passages  are  all  in  the  same  strain.  And 
they  unitedly  teach,  that  it  is  the  Sinai  covenant  mere- 
ly as  law,  which  is  abolished.  The  term  covenant 
when  it  refers  to  the  Sinai  dispensation,  and  is  con- 
trasted to  the  Gospel,  generally  means,  in  the  Epistles, 
mere  law. 

But  Jesus  Christ  expressly  tells  us,  that  he  came 
not  to  annul  the  law.  Matthew  v.  17,  18,  19.  "Think 
not  that  1  am  come  to  destroy  the  law,  or  the  prophets. 
I  am  not  come  to  destroy,  but  to  fulfil.  For  verily  I 
say  unto  you,  Till  heaven  and  earth  pass,  one  jot  or 
one  tittle  shall  in  no  wise  pass  from  the  law,  till  all  be 
fulfilled.  Whosoever  therefore  shall  break  one  of 
these  least  commandments,  and  shall  teach  men  so,  he 
shall  be  called  the  least  in  the  kingdom  of  heaven ; 
but  whosoever  shall  do,  and  teach  them,  the  same  shall 
be  called  great  in  the  kingdom  of  heave*."  Accord- 
ingly he  goes  on  to  confirm  the  authority  of  the  law, 
in  all  the  strictness  and  spirituality  of  it.  He  con- 
demns all  the  subtractions,  commutations,  and  licen- 
tious comments,  to  which  the  scribes  and  pharisecs  had 
subjected  it.  "  Ye  have  heard  that  it  hath  been  said 
by  them  of  old  time,  Thou  shalt  not  kill  ;  and  whoso- 
ever shall  kill,  shall  be  in  danger  of  the  judgment.  But 
I  say  unto  you,  that  whosoever  is  angry  with  his  broth- 
er without  a  cause,  shall  be  in  danger  of  the  judgment. 
Ye  have  heard  that  it  hath  been  said  by  them  of  old 
time,  thou  shalt  not  commit  adultery.  But  I  say  unto 
you,  that  whosoever  looketh  on  a  woman,  to  lust  after 
her,  hath  committed  adultery  with  her  already  in  his 
heart.  Ye  have  heard  that  it  hath  been  said,  thou 
shalt  love  thy  neighbor,  and  hate  thine  enemy  ;  but 
I  say  unto  you,  love  your  enemies,  bless  them  that 


[  280  ] 

curse  you,  do  good  to  them   that  hate  you,  and  pray 
for  them  which  despitefully  use   you,  and  persecute 
you. — Be  ye   therefore   perfect  even  as  your  father 
which  is  in  heaven  is  perfect."     Thus  the  law  which 
was  published  at  Sinai,  and  of  which  Paul  makes  men- 
tion as  convincing  of  sin,  has  a  perpetual  and  irrevoca- 
ble establishment  under  the  Gospel  dispensation.  And 
the  curse  attached  generally  to  law,  the  wages  of  sin,  is 
so  far  from  being  annulled  by  Christ,  that  he  confirms 
it,  and  in  many  places  asserts  in  a  very  solemn  manner 
that  it  shall  be  carried  into  complete  effect.  "  Agree 
with  thine   adversary    quickly,    whilst  thou  art  in  the 
way  with  him  ;  lest  at  any   time  the  adversary  deliver 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the  of- 
ficer,  and  thou  be  cast  into  prison.     Verily  I  say  unto 
thee,  Thou  shalt  by  no  means  come  out  thence,  till 
thou  hast  paid  the  uttermost  farthing." 

How  are  these  things  to  be  reconciled  ?  If  we  con- 
sider the  words  of  our  Savior  as  applying  to  the  whole 
law,  they  are  plainly  inconsistent  with  the  testimony  of 
the  Apostles.     There  is  no  way  to  make  the  scripture 
in  this  respect  consistent  with  itself,  but  to  distinguish 
between  the  two  different  descriptions  of  law;    that 
which  is  commonly  and  properly  called  moral,  and  that 
which  is  posfthe.     The  moral  law  is  that  which  ex- 
tends to  all  intelligent  creatures,  to  all  times,  places,  and 
circumstances.     It  is  that  law  which  expresses  the  uni- 
versal,  and  unalterable  principles  of  right,  the  spirit 
and  extent  of  obligation  towards  God,  and  such  of  his 
creatures  as  are  proper  objects  of  benevolent  affection. 
Love  is  the  fulfilling  of  this  law.     Love  is  what  it  sum- 
marilv  requires.     This  law  was  in  force  long  before 
the  institution  of  the  Sinai  covenant.     It  was  neces- 
sarily at  the  foundation  of  all  the  precepts  of  that  cov- 
enant, and  obedience  to  it  was  implied  in  all  the  obe- 
dience which  was  rendered  to  that  covenant.     Still  it 
was  not  peculiar  to  it.     That  which  was  peculiarly  the 
Sinai  law,  as  an  added  law,  consisted  of  positive  pre- 
cepts, which  obliged  to  certain  actions,  which  could 
not  have  been  obligatory  in  any  other  way  ;  actions 


[  281  ] 

which  became  duty  only  on  this  ground,  and  which 
were  appropriate  to  those,  whom  these  precepts  res- 
pected. Such  precepts  as  merely  determine  the  man- 
ner in  which  holy  love  shall  manifest  itself,  and  which 
may  be  suspended  in  consistency  with  a  man's  being 
still  holden  to  be  perfectly  holy,  it  is  evident  may  be 
enacted  or  revoked  at  pleasure.  Such  precepts  have 
the  distinct  character  of  positive  ;  and  such  was  the 
precise  nature  of  the  law,  which  constituted  appropri- 
ately the  Sinai  covenant,  and  which  is  spoken  of  as 
abrogated  at  Christ's  coming.  Accordingly  it  is  to  be 
observed,  that  in  all  the  passages  which  have  been 
quoted,  in  which  the  Sinai  law  is  introduced,  reference 
is  evidently  had  to  this  class  of  precepts.  The  sacri- 
fical  worship  is  principally  in  view ;  as  superceded  by 
the  one  efficacious  sacrifice  of  Christ  upon  the  cross. 
The  precepts  which  enjoined  this  sort  of  worship  are 
called  repeatedly  ordinances  of  divine  service.  They  en- 
joined a  series  of  observances,  which  were  a  shadow  of 
good  things  to  come.  They  were  a  middle  wall  of 
partition,  i.  e.  they  erected  a  system  of  ritual  service, 
which  necessarily  produced  a  complete  external  separ- 
ation from  the  rest  of  mankind.  It  was  not  at  all  the 
tendency  of  the  mere  moral  law  to  do  this.  It  was 
the  effect  of  a  law  of  a  peculiar  and  distinct  character. 
This  law  was  necessarily  abrogated  when  its  special 
purposes  were  answered,  when  the  distinction  between 
Jew  and  Gentile  was  done  away,  and  the  kingdom  of 
the  Messiah  ceased  to  have  a  local  position. 

It  was  impossible  that  the  moral  law  should  be  thus 
dispensed  with.  God  can  never  relinquish  his  rights 
as  the  governor  of  his  intelligent  creatures.  He  can 
never  withdraw  his  authority  from  them,  by  giving  them 
up  to  lawless  disorder.  He  cannot  give  them  a  licence 
to  exercise  malignant  affections,  or  to  carry  them  out 
into  overt  action.  He  cannot  fail  to  bind  them  by  law 
to  be  constantly,  and  perfectly  holy. 

Hence  it  is  noticeable,   that  the  confirmation  which 
cmr  Savior  gives   has  respect  altogether   to  the  moral 
Mm 


[282  ] 

law ;  and  not  to  any  of  those  positive  precepts  which 
were  peculiar  to  the  Sinai  dispensation. 

To  discriminate  the  precepts  of  the  abolished  law, 
so  as  to  leave  the  moral  law,  which  was  interwoven 
with  it  entire,  may  be  a  work  of  some  difficulty.  But 
this  law  may,  I  think,  be  discriminated  under  the  char- 
acters of  typical,  sacerdotal,  local,  governmental,  and pe. 
nah 

1.  Those  precepts  which  respected  institutions 
merely  typical,  are  of  the  law  which  is  abolished.  That 
the  institutions  of  the  Sinai  covenant,  had  principally, 
a  typical  design,  and  in  that  light  instructed  the  peo- 
ple of  Israel  in  Gospel  truth,  will  not  be  denied.  We 
are  expressly  told  that  the  law  had  a  shadow  of  good 
things  to  come ;  and  that  the  cleansings,  sacrifices,  and 
atonements  it  ordained,  were  ^.fgure  for  the  time  then 
present.  The  shadow  is  certainly  useless  since  the 
substance  has  appeared.  The  law  which  presented 
this  shadow  must  of  course  have  ceased.  To  contin- 
ue the  type  would  imply  that  the  .antitype  had  not  come. 
This  is  what  our  Savior  probably  intended  when  he 
said  at  the  moment  that  he  expired,  "It  is  finished.'* 
It  is  not  consistent  with  the  brevity  consulted  to  point 
out  these  precepts  distinctly.  Nor  can  it  be  necessa- 
ry. The  tabernacle,  the  altar,  the  incense,  the  sacri- 
fices, the  sprinkling  of  blood,  the  offerings,  and  atone- 
ments, come  evidently  under  a  typical  character. 

2.  That  part  of  the  law  which  we  have  presumed  to 
denominate  sacerdotal,  is  evidently  of  the  law  which  is 
disannulled.  No  doubt  the  priesthood  was  in  a  meas- 
ure typical.  The  office  of  the  high  priest  is  expressly 
alluded  to  in  that  light.  But  the  priesthood  was  or- 
dained for  a  special  service.  The  whole  tribe  of  Levi 
was  set  apart  to  this  service,  immediately  or  remotely. 
The  duties  of  the  priests  are  distinctly  pointed  out  in 
the  law,  the  manner  of  their  consecration,  their  attire, 
and  the  period  of  their  service  ;  and  particular  laws 
were  given  to  provide  for  their  comfortable  subsistence 
among  their  brethren.  All  these  laws  beyond  a  doubt 
are  disannulled,  as  the  tabernacle  is  taken  down,  and 


[  283  ] 

all  the  services  of  it  at  an  end.  Since  there  is  a  change 
in  the  priesthood,  "  there  is  made  of  necessity  a  change 
also  of  the  law,"*  in  all  the  parts  of  it  which  respected 
the  priesthood. 

3.  So  far  as  the  law  is  of  a  local  character,  it  must  be 
understood  to  be  abolished.  It  pleased  God  to  plant 
his  Israel  in  a  particular  territory  ;  by  which  they 
were  locally  separated  from  the  other  parts  of  the  world. 
In  consequence  of  this  appointment,  the  tribes  were 
territorially  distributed,  and  had  their  precise  bounda- 
ries. The  tabernacle,  and  afterwards  the  temple,  in. 
which  the  sacrifices  were  to  be  offered,  where  the  feasts 
were  to  be  kept,  and  the  worship  of  God  was  publicly- 
celebrated,  had  a  fixed  place.  The  law,  so  far  as  it  is  o£ 
this  character  must  have  ceased  to  oblige,  since  an  end 
has  been  put  to  this  territorial  establishment.  The 
laws  respecting  leprosy,  ceremonial  purifications,  things 
clean  and  unclean,  clothing,  tythes,  first  fruits,  general 
convocations,  &.c.  seem  to  be  of  this  class. 

4.  That  part  of  the  law  which  may  be  considered  as 
governmental^  i.  e.  w hich  respected  the  ordering  of  the 
society,  must  be  understood  to  belong  to  the  law  which 
is  abolished.  There  was  a  species  of  government  in 
Israel  somewhat  resembling  the  arrangements  of  or- 
dinary civil  government.  This  might  not  improperly 
be  called  the  economy  of  the  society.  There  was  a 
council  of  seventy  erected  by  divine  appointment. — 
There  were  rulers  of  thousands,  rulers  of  hundreds, 
rulers  of  fifties,  and  rulers  of  tens.  These  were  de- 
nominated judges.  The  priesthood  was  invested  with 
an  authority  peculiar  to  itself.  To  this  authority  the 
people  were  to  repair  in  questions  of  difficulty.  In 
controversies  between  man  and  man,  the  judges  were 
to  preside  as  arbitrators.  There  were  besides,  rules 
determining  who  should  act  as  soldiers  in  the  camp, 
the  manner  of  carrying  on  war,  and  the  treatment  of 
captives.  Under  this  head  may  be  classed  also  those 
directions  which  related  to  the  alienation  and  redemp- 
tion   of   property,    inheritances,     personal    wrongs. 

*  Hebrews  vi't,  »». 


[  284  ] 

frauds,  and  marriages.  All  these  laws,  and  this  ecori* 
omy,  had  evident  respect  to  Israel,  as  occupying  the 
tend  of  promise,  and  were  of  a  subordinate  nature. 
When  Israel  ceased  to  occupy  this  land  ;  and  was  en- 
tirely new  modified  under  the  direction  of  Christ,  these 
laws  necessarily  lost  their  authority.  They  cannot  be 
obligatory  upon  christians  in  these  days,  nor  determine 
the  manner  in  which  the  christian  church  is  to  be  gov- 
erned. One  great  object  of  the  Messiah's  appearing, 
was  to  order  and  establish  his  kingdom  forever.  How 
he  ordered  it  in  this  respective  are  to  learn,  not  from  the 
law  which  preceded ;  but  from  the  appointments  which 
followed. 

£>.  That  which  may  be  considered  as  the  penal  part 
of  the  Mosaic  institute,  must  be  of  that  law  which  is 
abolished.  No  part  of  this  penal  code  appears  to  have 
an  establishment  in  the  New  Testament.  It  was  evi- 
dently a  system  appropriate  to  the  dispensation  which 
preceded  Christ's  coming,  and  that  state  of  the  church 
which  precluded  the  control  of  ordinary  civil  govern- 
ment. The  covenant  making  no  provision  for  the  ac- 
tual sanctification  of  all  the  visible  members  of  the  so- 
ciety, the  entire  moral  purity  of  it  was  not  secured. 
It  was  supposed,  of  course,  that  overt  crimes  might  be 
committed,  and  that  wrongs  might  be  done.  It  was 
necessary  that  motives  resulting  from  the  exercise  of 
immediate  retributive  justice,  should  be  presented  to 
prevent  them.  It  was  necessary  that  their  influence 
should  be  counteracted,  when  committed.  It  was  no 
less  proper  therefore  that  the  church  should  have  the 
power  of  life  and  death  in  its  hands,  than  that  the  civil 
magistrate  should.  If  capital  punishment  be  necessary 
in  the  one  case,  it  might  be  in  the  other.  The  church 
is  now  in  an  entirely  different  condition  from  what  it 
was  at  that  period.  It  exists  in  a  dispersed,  moveable 
state,  among  the  civil  governments  of  the  world,  The 
penal  law  is  now  inapplicable  to  its  condition.  The 
ultimate  exercise  of  power  among  christians,  by  the  ex- 
press direction  of  Christ,  is  confined  to  this.  ".  Let 
him  be  unto  thee,  as  an  heathen  man,  and  a  publican.'3 


[  285  ] 

Other  sorts  of  punishment  can  be  inflicted  by  the  civil 
magistrate  only. 

It  is  not  to  be  understood  that  all  the  positive  pre- 
cepts of  the  Old  Testament  belonged  peculiarly  to  the 
Sinai  covenant.  The  sabbath,  circumcision,  and  the 
passover,  were  positive  institutions,  and  obligatory  by 
positive  precepts.  It  has  appeared  that  these  were  es- 
tablished before  the  Sinai  covenant  was  introduced. 
The  prohibition  of  the  use  of  blood,  as  food,  was  given 
before  this  covenant  was  established.  This  law,  v\  ith 
that  which  respects  fornication,  has  an  express  confif - 
mation  in  the  New  Testament.  The  law  which  for- 
bade the  children  of  Israel  to  intermarry  with  the  idol- 
atrous people  around  them,  seems  to  be  a  law  which  is 
attached  to  the  church  through  every  period  of  its  ex- 
istence. Accordingly  this  also  has  an  express  confir- 
mation in  the  New  Testament.  The  laws  in  favor  of 
the  manumission,  and  kind  treatment  of  servants,  are 
evidently  founded  in  humanity  ;  and  so  far  as  they  are, 
may  be  considered  as  explanatory  of  the  general  prin- 
ciple taught  by  Christ ;  "And  whatsoever  ye  would  that 
men  should  do  to  you,  that  do  ye  also  to  them."  The 
laws  respecting  usury  and  pledges,  are  plainly  implied 
in  the  general  christian  law  of  brotherly  love.  To  all 
duty  of  this  kind,  that  precept  of  our  Savior  extends  ; 
"But  love  ye  your  enemies,  and  do  good,  and  lend-, 
hoping  for  nothing  again." 

These  precepts  do  not  come  under  either  of  those 
characters  which  have  been  given  to  the  abolished  law. 

Upon  a  general  comparison  of  the  two  dispensations, 
that  which  preceded,  and  that  which  followed  Christ, 
it  is  evident  that  in  their  moral  nature,  they  are  precise- 
ly the  same.  The  one  is  not  more  spiritual  than  the 
other.  The  moral  law  has  the  same  authority  in  both. 
Both  are  alike  founded  in  grace  :  And  the  qualifica- 
tions for  membership  are  the  same  in  the  one  which 
they  are  in  the  other.  The  only  considerable  differ- 
ence which  is  to  be  observed,  seems  to  be  in  the  form,, 
which  the  church,  under  the  latter  dispensation  has  as- 
sumed, and  the  great   augmentation  of  light,  and  gra- 


[  286  ] 

cious  influences  which  it  has  enjoyed.  The  Gospel 
has  undoubtedly  brought  to  the  world  a  vast  addition 
of  light.  The  fulfilment  of  prophecies  and  promises, 
in  a  series  of  facts,  has  confirmed  the  truth  of  scrip- 
ture testimony,  and  shewn  more  clearly  to  mankind 
the  nature  of  the  marvellous  work  of  redemption.  It 
has  illustrated  the  glory  of  Jehovah's  character,  and 
brought  life  and  immortality  more  clearly  into  view. 
It  has  multiplied  motives  to  piety,  and  greatly  increas- 
ed the  number  of  the  subjects  of  it.  The  spirit  is  giv- 
en in  more  plentiful  effusions,  and  grace  is  more  tri- 
umphant. But  it  has  been  shewn  that  this  increase  of 
light  and  grace,  cannot  be  drawn  into  an  argument 
against  the  identity  of  the  Jewish  and  Christian  church. 
Differences,  as  great  in  these  respects,  are  observable 
in  particular  periods  of  the  last  dispensation.  The  dif- 
ference between  the  states  of  the  church  in  the  elev- 
enth, and  the  sixteenth  centuries,  is  at  least  as  great  as 
is  to  be  observed  between  the  two  dispensations  gen- 
erally. And  the  difference  between  its  present  state, 
and  that  which  is  approaching,  in  the  ingathering  of 
the  Jews  with  the  fulness  of  the  Gentiles,  must  be 
greater  still. 

This  very  interesting  event,  which  is  a  leading  sub- 
ject of  the  faith  and  prayers  of  all  the  people  of  God, 
so  far  as  it  falls  within  the  plan  of  this  treatise,  we 
will  next  briefly  consider. 


CHAPTER  XIV. 


Respecting  the  conversion  of  the  rejected  Jews,  their  restoration 
to  the  land,  secured  to  them  in  the  covenant,  and  the  ingather* 
ing  of  the  fullness  of  the  Gentiles  ;  which  events  are  to  intro- 
duce the  millennial  glory, 

IT  may  have  been  an  objection  in  the  mind  of 
the  reader  to  the  theory  which  has  been  exhibited,  that 
the  posterity  of  Abraham  have,  in  fact,  been  cast  out 
for  centuries,  from  the  land  of  Canaan.  This  objec- 
tion, which  has  considerable  plausibility,  ought  to  be 
obviated.  It  cannot  be  obviated,  unless  it  can  be  made 
to  appear,  that  the  posterity  of  Abraham  either  do,  or 
are  yet  to  possess  this  land,  according  to  covenant.  It 
was  given  them,  as  an  unalienble  possession,  by  will. 
If  it  has  been  enjoyed  but  for  a  time,  and  this  under 
great  interruptions,  and  it  is  never  again  to  come  into 
their  possession,  some  embarrassment  will  seem  to  at- 
tend the  scheme  which  has  been  advanced. 

Though  interpretations  of  prophecy,  not  yet  fulfill- 
ed, must  always  be  in  some  measure  doubtful  ;  yet  it 
is  to  be  presumed,  God  has  so  far  instructed  us  into 
the  manner  in  which  the  covenant  is  to  be  executed, 
that  no  insuperable  objection  can  lie  against  it. 

It  has  appeared  that  the  covenant  absolutely  secured 
a  succession  of  pious  persons,  in  the  posterity  of  Abra- 
ham, constituting  the  seed,  in  the  proper,  literal  sense 
of  that  term  ;  and  that  of  these,  as  heirs  by  natural  de- 
scent, the  kingdom  of  Christ  primarily  consists. 

Such  a  succession  must  be  supposed  therefore  in 
the  Christian  Church  ;  though,  since  the  distinction 
between  Jew  and  Gentile  is  done  away,  we  are  inca- 
pable of  pointing  them  out,  as  such.  Our  not  being 
able  to  do  this,  is  certainly  not  inconsistent  v  ith  the 
supposed  fact,  that  such  a  succession  has  taken  place. 


[  288  ] 

1  he  certainty  of  it  rests  upon  the  best  foundation; 
that  of  covenant  promise.  We  need  only  to  be  sure  ; 
and  it  is  thought  abundant  proof  has  been  furnished, 
that  the  promise  is  absolute.  Let  there  be  but  a  rem- 
nant, and  the  promise  stands.  If  there  be  not,  God 
hath  certainly  cast  away  his  people. 

It  is  probably  not  possible  to  prove  from  history,  that 
there  has  been  yet  any  period  of  time,  in  which  there  have 
been  no  Christian  believers  within  the  limits  of  the 
land  of  Canaan.  History  favors  the  idea  that  there  have 
ever  been  such,  more  or  fewer.  These,  or  some  of 
them,  may  have  been  lineal  descendants  from  Abra- 
ham. What  can  be  more-likely  than  this  supposition? 
If  so,  then  the  seed  designed  in  the  covenant  have  nev- 
er been  disseized  of  this  inheritance. 

If  we  look  back  to  the  period  of  the  Babylonian 
captivity,  we  shall  find  reason  to  conclude,  that  during 
the  whole  of  the  time  that  captivity  lasted,  there  was 
a  remnant  which  continued  to  hold  the  possession. 
The  seed  were  not  ejected.  Let  us,  to  convince  our- 
selves of  this,  here  recal  into  view  the  passage  in  the 
6th  chapter  of  Isaiah.  "  Go  and  tell  this  people,  Hear 
ye  indeed,  but  understsnd  not;  and  see  ye  indeed,  but 
perceive  not.  Make  the  heart  of  this  people  fat,  and 
make  their  ears  heavy,  and  shut  their  eyes,  lest  they 
see  with  their  eyes,  and  hear  with  their  ears,  and  un- 
derstand with  their  heart,  and  convert,  and  be  healed. 
Then  said  I,  O  Lord,  how  long  ?  And  he  answered, 
Until  the  cities  be  wasted  without  inhabitant,  and  the 
land  be  uterly  desolate.  And  the  Lord  have  remo- 
ved men  far  away,  and  there  be  a  great  forsaking  in 
the  midst  of  the  land.  But  yet,  in  it  shall  be  a  tenth, 
and  it  shall  return,  and  shall  be  eaten,  as  a  teil  tree, 
and  as  an  oak,  whose  substance  is  in  them,  when  they 
cast  their  leaves  ;  so  the  holy  seed  shall  be  the  sub- 
stance thereof."  This  passage,  though  somewhat  ob- 
scure, is  clearly  in  favour  of  the  idea  to  prove  which 
it  is  produced.  The  words,  in  it,  must  refer  to  the 
land,  which  was  to  be  desolated.  And  the  words 
a  tenth,  must  refer  to  a  favored  remnant.     The  clos- 


[289] 

ing  words  of  the  verse  are  clearly  in  favor  of  this  con- 
struction. The  words,  and  shall  be  eaten,  are  appar- 
ently against  it,  and  must  be  a  bad  translation.  Surely 
the  remnant  are  not  to  be  spared  merely  for  destruc- 
tion. Poole  and  Vitringa  give  different  expositions  of 
this  clause.  They  are  both  in  favor  of  the  passive  ren- 
dering. But,  according  to  Vitringa,  several  learned 
critics  render  it  actively.  An  active  rendering,  i.  e.. 
that  they  should  return  to  eat  or  waste  away  their  ene- 
mies, seems  to  be  necessary  to  make  it  agree  with  the 
rest  of  the  verse,  the  context,  and  the  scheme  of  the 
Bible.  But  however  this  clause  is  to  be  rendered,  and 
whatever  be  the  meaning  of  it,  the  residue  of  die  verse 
is  decidedly  in  favor  of  the  continuance  of  a  part  of 
Judah  in  the  land.  They  are  compared  to  a  tree, 
whose  foliage  is  gone.  The  tree  itself  remains,  keeps 
its  place  in  the  earth,  lives,  and  thrives. 

If  we  recur  to  the  history,  we  find  it  said,  II  Kings, 
xxv.  12.  "But  the  captain  of  the  guard,  left  of  the 
poor  of  the  land  for  vinedressers  and  for  husbandmen." 
These  would  be  more  probably  inheritors  of  the  bles- 
sing than  their  richer  neighbors.  For  God  hath  cho- 
sen the  poor  of  this  world. 

The  same  thing  is  intimated  in  Nehemiah,  i.  3. 
"  And  they  said  unto  me,  The  remnant  that  are  left  of 
the  captivity  there  in  the  Province,  are  in  great  afflic- 
tion, and  reproach;  the  wall  also  of  Jerusalem  is  bro- 
ken down,  and  the  gates  thereof  are  burned  with 
fire."  There  is  then  no  evidence  of  an  entire  ejec- 
tion during  this  captivity.  The  evidence  is  against  it* 
Some  were  left  when  the  captivity  began  ;  and  when 
it  closes,  some  are  still  found  in  the  land. 

The  present  dispersion  of  the  unbelieving  Jews  re- 
sembles that  captivity.  Analogy  would  lead  us  to 
presume,  that  a  part  at  least  of  the  remnant,  whose 
history  we  have  traced  as  far  as  the  sciij  ture  would 
carry  us,  remained  within  the  limits  of  the  land  of  Ca- 
naan, and  that  their  descendants  have  continued  to 
occupy  it  to  the  present  dav, 
Nn 


[  290  ] 

I  find  little  in  Dr.  Mosheim's  History,  which  is  ex- 
plicit and  demonstrative  on  this  subject.  But  there  arc 
several  passages  which  imply,  that  this  has  been  the 
fact.  In  his  history  of  the  second  Century  he  tells  us, 
Vol.  I,  page  159  ;  "  But  it  was  not  from  the  Romans 
alone,  that  the  disciples  of  Christ  were  to  feel  oppres- 
sion. Barchochebas,  the  fictitious  king  of  the  Jews, 
whom  Adrian  afterwards  defeated,  vented  against  them 
all  his  fury  ;  because  they  refused  to  join  his  standards, 
and  second  his  rebellion."  This  remark  will  surely  ap- 
ply to  no  disciples  of  Christ  but  such  as  were  of  Jewish 
descent,  and  lived  in  Palestine.  In  the  II.  Vol.  of  his 
history,  page  24,  the  following  passage  is  found.  "  It  was 
much  about  this  time,  that  Jevenal,  bishop  of  Jerusalem, 
or  rather  of  CElia,*  attempted  to  withdraw  himself  and 
his  church  from  the  jurisdiction  of  the  Bishop  of  Cesarea, 
and  aspired  after  a  place  among  the  first  Prelates  of  the 
Christian  world.  The  high  degree  of  veneration,  and  es- 
teem, in  which  the  church  of  Jerusalem  was  held,  among 
all  Christian  Societies  (on  account  of  its  rank  among  the 
apostolical  churches,  and  its  title  to  the  appellation  of  the 
Mother  Church,  as  having  succeeded  the  first  Christian 
Assembly  founded  by  the  appostles)  was  extremely 
favorable  to  the  ambition  of  Juvenal,  and  rendered  his 
project  much  more  practicable  than  it  would  otherways 
have  been."  Machine,  his  translator,  subjoins  the  fol- 
lowing observation  in  a  note.  "  After  the  destruction  of 
Jerusalem,  the  face  of  Palestine  was  almost  totally  chang- 
ed ;  and  it  was  so  parcelled  out,  and  wasted  by  a  succes- 
sion of  wars,  and  invasions,  that  it  preserved  scarcely 
any  traces  of  its  former  condition.  Under  the  Chris- 
tian Emperors  there  were  three  Palestines  formed  out 
of  the  ancient  country  of  that  name,  each  of  which  was 
an  episcopal  see.  And  it  was  over  these  three  dioceses 
that  Juvenal  usurped  and  maintained  the  jurisdiction." 
Surely  these  accounts  imply,  that  there  were  at  this 
time  many  Christians  of  Jewish  descent  inhabiting  the 
land  of  Canaan.  In  the  157  page  of  this  Vol.  where 
Mosheim  is  speaking  of  the  events  which  happened  in 

*  The  city  was  generally  called  Qilia,  at  that  time. 


[291  ] 

the  seventh  century,  he  remarks  thus  ;  "  In  the  eastern 
Countries,  and  particularly  in  Syria  and  Palestine  the 
Jews  at  certain  times,  attacked  the  Christians  with  mer- 
ciless fury."  There  were  then  at  this  time  also  many 
Christians  in  this  land.  He  mentions  Comas,  as  a 
bishop  of  Jerusalem,  in  the  eighth  century,  who  acquired 
considerable  reputation  for  sacred  poetry,  The  op- 
pressions which  the  Christians  in  Palestine  suffered 
from  the  Saracens,  constituted  the  reason,  or  the  prin- 
cipal motive,  which  was  holden  forth  to  Christendom 
for  the  crusades. 

And  modern  travellers  tell  us,  that  there  are  now  a 
considerable  number  of  Christians  in  that  country, 
Some  of  them  may  be  sincere  believers. 

But  let  us  allow  that  the  seed  of  Abraham  are  com- 
pletely ejected.  Then  the  promise  must  be  interpre- 
ted as  general  and  final.  It  is  a  fact,  that  from  the  time 
that  Jacob  went  down  into  Egypt  to  the  passage  of 
Jordan  under  the  conduct  of  Joshua,  the  seed  of  Abra- 
ham had  not  actual  possession  of  the  land.  If  this  be 
reconcileable  with  the  execution  of  the  promise,  as  all 
concede  that  it  is,  then  the  present  dispersion  may  be 
reconcileable  with  it,  though  involving  a  complete  ejec- 
tion of  longer  continuance. 

When  the  Jews  were  restored  to  the  land  of  Cana- 
an from  their  seventy  years  captivity  in  Babylon,  they 
were  undoubtedly  restored  in  execution  of  covenant 
promise.  Should  this  land  be  again  put  into  posses- 
sion of  Abraham's  descendants,  now  dispersed  among 
the  nations  ;  be  holden  by  them  exclusively,  finally, 
and  under  circumstances  of  greater  glory  than  has  yet 
been  experienced  ;  it  will  be  allowed  by  those  who 
witness  this  event,  that  the  promise  has  in  no  article 
failed.  If  there  be  evidence  in  the  scripture  that  this 
is  designed,  we  ought  to  look  upon  it  as  though  it  were 
a  reality.  And  this  evidence  ought  to  be  received  as 
obviating  the  objection.  It  shall  be  our  object  there- 
fore now,  to  prove,  that  this  event  is  to  take  place. 

The  preceding  events,  the  time,  the  manner,  the  at- 
tending circumstances,  and  the  consequences  ;  their  na- 


£  292  ] 

ture,  extent,  and  duration  ;  cannot,  consistently  witk 
the  limits  we  have  prescribed  to  ourselves,  be  here  ex- 
plained. These  subjects  are  indeed  of  the  most  inter- 
esting concern,  and  fall  perfectly  within  the  plan  of  the 
present  work.  But  the  discussion  would  lead  to  deep 
and  extensive  research  ;  and  if  pursued,  it  must  be 
done  in  a  supplementary  volume. 

At  present  it  will  be  sufficient  to  furnish  proof  that 
a  restoration  is  to  take  place. 

There  are  several  things  in  the  transactions  of  God 
with  Abraham,  and  in  the  history  of  the  patriarchs, 
which  imply  such  an  event.  Abraham's  call  had 
immediate,  and  express  respect  to  the  land  of  Ca- 
naan. The  land  was  promised,"not  to  his  seed  on- 
ly, but  to  him  personally.  Genesis  xiii.  15. — "For 
all  the  land  which  thou  seest,  to  thee  will  I  ghc 
it j  and  to  thy  seed  forever."  17th  verse.  "  Arise  walk 
through  the  land  in  the  length  of  it,  and  in  the  breadth 
of  it ;  for  I  will  give  it  unto  t/iee."  The  words  have 
express  respect,  not  only  to  his  seed,  but  to  him  per- 
sonally. Abraham  himself  was  to  inherit  it.  A  mir- 
acle was  wrought  to  assure  him  of  it.  See  the  15th 
chapter.  In  the  17th  chapter,  8th  verse,  it  is  promised 
to  him  distinctly,  and  secured  to  him  as  an  everlasting 
possession.  Yet  it  is  remarked,  and  evidently  remark- 
ed with  design,  by  the  Martyr  Stephen,  Acts  vii.  "And 
he  gave  him  none  inheritance  in  it ;  no,  not  so  much  as 
to  set  his  foot  on  ;  yet  he  promised  that  he  would  give 
it  to  him  for  a  possession,  and  to  his  seed  after  him, 
when  as  yet  he  had  no  child."  Agreeably  to  this  it  is 
remarked  in  the  eleventh  of  Hebrews,  that  Abraham 
went  into  a  place  which  he  should  after  receive  for  an 
inheritance  ;  and  that  he  sojourned  in  the  land  of  prom- 
ise as  in  a  strange  country,  dwelling  in  tabernacles,  with 
Isaac  and  Jacob,  the  heirs  with  him  of  the  same  prom- 
ise." This  idea  is  suggested  also  in  Exodus  vi.  4. 
"  And  I  have  also  established  my  covenant  with  them, 
(Abraham,  Isaac,  and  Jacob)  to  give  them  the  land  of 
Canaan,  the  land  of  their  pilgrimage  ;  ivherein  they 
were  strangers,"     These  passages  unitedly  inform  us 


£  293  J 

that  Abraham,  Isaac,  and  Jacob,  were  mere  stranger* 
in  this  co  untry  ;  and  that  they  never  had  actual  pos- 
session of  it  according  to  promise.  How  are  these 
facts  reconcileable  with  the  execution  of  the  covenant  ? 
Perhaps  the  fulfilment  of  this  article  of  it  is  yet  a  future 
event.  So  far  as  the  scriptures  favor  this  idea,  and  it 
is  apprehended  they  do  favor  it  greatly,  they  authorize 
us  to  expect  a  restoration.  There  are  several  circum- 
stances also  in  the  history  of  the  patriarchs,  which 
pretty  evidently  look  forward  to  such  an  event.  God's 
plan  is  one,  is  of  a  piece,  and  reaches  down  to  very  re- 
mote periods  of  time.  Many  of  the  events  which  go 
to  constitute  this  plan,  considered  in  themselves,  may 
seem  frivolous,  and  not  worth  detailing  in  a  serious 
narrative  ;  yet  may  be  important  in  their  connexion 
with  the  result.  The  formal  purchase  of  the  cave  of 
Machpelah ;  the  burial  of  Sarah,  of  Abraham,  Isaac, 
Rebecca,  Jacob,  and  Leah  in  that  place  ;  the  oath  im- 
posed by  Jacob,  and  taken  by  Joseph,  that  he  would 
see  that  his  father's  bones  had  sepulture  there  ;  the 
care  with  which,  in  conformity  to  a  similar  oath,  the 
bones  of  Joseph  were  carried  up  by  the  Israelites  when 
they  left  Egypt  for  the  same  purpose  ;  the  language  of 
heirship  to  this  land,  which  is  wrought  into  the  cove- 
nant, and  runs  through  every  part  of  scripture  ;  the 
ejection  of  the  idolatrous  inhabitants  of  the  land,  as  in- 
truders, by  a  series  of  miracles  ;  the  very  much  that 
is  said  of  this  land  in  distinction  from  all  other  lands,  as 
specially  God's  property  ;  (see  Leviticus  xxv.  23)  as  a 
land  which  God's  eye  is  perpetually  upon,  and  which 
he  careth  for ;  and  its  being  made  expressly  typical 
of  the  blessedness  of  saints,  which  is  not  limited  in  du- 
ration, seem  to  look  forward,  with  no  little  force  of  evi- 
dence, to  a  final,  and  peculiarly  triumphant  possession 
of  this  land.  Christ  is  eminently  the  heir.  He  is 
heir  of  the  aggregate  good  conveyed  in  the  promises. 
But  it  cannot  be  supposed  he  has  ever  yet  entered  into 
possession,  according  to  the  true  intent  of  this  charac- 
ter. It  would  seem  he  must  yet,  at  some  period,  eject 
his  enemies  ;  who,  to  the  prejudice  of  his  rights,  and 


[  2U  ] 

those  of  his  people,  have  occupied  this  land  ;  and  take 
rightful  possession  of  it,  in  a  manner  becoming  the 
spirit  of  the  promise,  and  the  dignity  of  his  character. 

Several  of  the  prophecies  in  the  Revelation,  partic- 
ularly the  one  recorded  in  the  20th  chapter,  respecting 
the  attempts  of  Gog  upon  the  beloved  city,  suppose  the 
church  to  hold  a  local  position,  and  that  the  city  is  rais- 
ed from  its  ruins. 

But  let  us  resort   to  the  less  questionable  evidence 
of  scripture   prediction.     The  first  passage  which  we 
shall  notice  of  this  kind,  is  in  the  26th  of  Leviticus. 
The  reader  is  requested  to  take  his  bible  in  his  hand, 
and  turn  to  this  chapter.    He  will  please  to  read,  from 
the  beginning  of  the  fourteenth  verse,  to  the  end  of  the 
chapter.     The  whole  of  the  passage  is  connected,  and 
looks  forward  to  future  periods.     It  seems  to  be  a  de- 
signed prehistory  of  great  apostacies  of  the  Israelitish 
people,  and  the  desolating  judgments,  which,  in  conse- 
quence, they  would  experience.  From  the  beginning  of 
the  27th  to  the  end  of  the  39th  verse,  is  a  description, 
which  applies  to  the  last  great  apostacy,  and  evidently 
coincides  with  the  events  which  have  taken  place  under 
the  present  dispersion.     This  apostacy  is  not  to  be  the 
final  condition  of  this  people.     A  general  repentance 
is  supposed  ;  verse  40.     "  If  they  shall  confess  their 
iniquity,  and  the  iniquity  of  their  fathers,   with   their 
trespass  which  they  have   trespassed  against  me,  and 
that  also  they  have  walked   contrary  unto  me,  and  that 
I   also  have  walked   contrary  unto   them,  and  have 
brought  them  into  the  land  of  their  enemies  ;   if  then 
their  uncircurncised  heart  be  humbled,  and  they  then 
accept  the  punishment  of  their  iniquities."     This  is 
the  preparatory  scene,  which,   though  hypothetically 
spoken  of,  is  plainly  to  take  place.     The  consequence 
is  to  be  a  restoration.     "  Then  will   I   remember  my 
covenant  with  Jacob,  and  also  my  covenant  with  Isaac, 
and  also  my  covenant  with  Abraham  will  I  remember; 
and  1 will remember  the  land."     The  exact  agreement 
between  this  passage,   and  facts,    as   far  as  time  has 
proceeded,  constrains  us  to  consider  it  as  of  the  nature 


L  295  ] 

of  a  prediction.  The  apostate  Jews  are  then  to  be 
brought  to  a  general  repentance.  The  consequence 
will  be  the  execution  of  the  Abrahamic  covenant  in 
their  behalf.  And  this  execution  of  the  covenant  is 
particularly  to  respect  the  land.  Why  decs  Gcd  en- 
gage to  remember  this  covenant,  in  connexion  with 
remembering  the  land,  unless  the  absolute  promises  of 
it  extend  to  such  an  event  ? 

A  corresponding  passage  we  have  in  Deuteronomy 
iv.  29,  30,  SI.  "  But  if  from  thence  thou  shalt  seek 
the  Lord  thy  God,  thou  shalt  find  him,  if  thou  seek 
him  with  all  thy  heart,  and  with  all  thy  soul.  When 
thou  art  in  tribulation,  and  all  these  things  are  come 
upon  thee,  even  in  the  latter  days  ;  if  thou  turn  unto 
the  Lord  thy  God,  and  shalt  be  obedient  unto  his  voice, 
(for  the  Lord  thy  God  is  a  merciful  God,)  he  will  not 
forsake  thee,  neither  destroy  thee,  nor  forget  the  cove- 
nant of  the  fathers  which  he  sware  unto  thee."  The 
same  preparatory  events  are  here  supposed,  and  the 
sf&he  consequent  good  is  secured.  God  will  remem- 
ber the  covenant  to  fulfil  it  in  every  promise  of  it. — 
The  29th  and  30th  chapters  of  this  book  contain  a  re- 
publication of  the  same  truths.  The  prediction  has 
here  however  a  fuller  explanation,  and  cue  which  goes 
much  to  confirm  the  doctrine  of  a  restoration.  See  the 
3d  verse  of  the  30th  chapter.  "  That  then  the  Lore] 
thy  God  will  turn  thy  captivity,  and  have  compassion 
on  thee,  and  will  return,  and  gather  thee  from  all  the 
nations  whither  the  Lord  thy  fced  hath  scattered  thee. 
If  any  of  thine  be  driven  out  into  the  outmost  parts  of 
heaven  ;  from  thence  will  the  Lord  thy  Gcd  gather 
thee,  and  from  thence  will  he  fetch  thee.  And  the 
Lord  thy  God  will  bring  thee  into  the  land  which  thy 
fathers  possessed,  and  thou  shalt  possess  it,  and  he  will 
do  thee  good,  and  multiply  thee  above  thy  fathers. — 
And  the  Lord  thy  God  will  circumcise  thine  heart, 
and  the  heart  of  thy  seed,  to  love  the  Lord  thy  Gcd 
with  all  thine  heart,  and  with  all  thy  soul,  that  thou 
mayest  live."  Here  a  restoration  to  the  land  is  prom- 
ised.    It  is  promised   conditionally   indeed.     Yet  it 


[  296  ] 

is  evident  the  condition  is  to  take  place.  As  the 
condition  is  to  take  place,  the  words  are  equivalent 
with  a  prediction.  They  teaeh  us,  that  the  dispersed 
fugitives  are  all  to  be  gathered  in.  They  are  to  be 
planted  in  the  land,  and  under  circumstances  of  un- 
paralleled glory.  They  are  to  be  sanctified,  from  the 
least  unto  the  greatest,  so  as  to  be  sincerely,  and  most 
affectionately  devoted  to  God. 

The  closing  verse  in  the  song  of  Moses,  recorded 
in  the  32d  chapter,  evidently  refers  to  this  event.— 
*«  Rejoice,  O  ye  nations  with  his  people,  for  he  will 
avenge  the  blood  of  his  servants,  and  will  render  ven- 
geance to  his  adversaries,  and  will  be  merciful  unto  his 
land,  and  to  his  people."  The  land  is  here  distinctly 
mentioned  as  to  be  visited  with  mercy.  This  can 
imply  nothing  iess,than  that  the  proper  heirs  shall  come 
into  possession  of  it. 

Let  us  next  turn  our  eye  to  the  closing  verses  of  the 
following  chapter.  Here  is  the  blessing  with  which 
Moses  was  inspired  to  bless  Israel  before  his  decease. 
"  There  is  none  like  unto  the  God  of  Jeshurun,  who 
rideth  upon  the  heaven  for  thine  help,  and  in  his  excel- 
lency on  the  sky.  The  eternal  God  is  thy  refuge  ; 
and  underneath  are  the  everlasting  arms  ;  and  he  shall 
thrust  out  the  enemy  from  before  thee,  and  shall  say, 
destroy  them.  Israel  then  shall  dwell  in  safety  alone  ; 
the  fountain  of  Jacob  shall  be  upon  a  land  of  corn  and 
wine  ;  also  the  heavens  shall  drop  down  dew.  Happy 
art  thou  O  Israel ;  who  is  like  unto  thee,0  people,  sav- 
ed by  the  Lord,  the  shield  of  thy  help,  and  who  is  tne 
sword  of  thy  excellency.  And  thine  enemies  shall  be 
found  liars  unto  thee,  and  thou  shalt  tread  upon  their 
high  places."  It  may  be  said,  these  words  refer  to  the 
conquest  of  Canaan,  under  the  conduct  of  Joshua.  No 
doubt  they  do  in  part.  But  it  would  be  wholly  con- 
trary to  the  spirit  of  the  covenant,  and  to  the  analogy 
of  the  scripture,  to  confine  them  to  this  event.  The 
possession  in  which  this  conquest  terminated,  was  but 
partial,  interrupted,  and  temporary  ;  nor  is  there  any 
thing  which  has  been  experienced,  which  equals  the 


[  2^7  ] 

extent,  and  grandeur  of  the  blessing  conveyed  in  theste 
words.  Israel  is  now  in  a  state  of  depression  and 
seemingly  forgotten.  They  have  not  been  saved, 
aided,  exalted,  according  to  the  plain  import  of  these 
words.  It  will  be  noticed  that  the  blessing  has  par- 
ticular respect  to  the  land  which  was  given  them  by 
covenant. 

In  the  eleventh  chapter  of  Isaiah,  from  the  beginning 
of  the  tenth  verse,  and  on,  is  the  following  prediction. 
"  And  in  that  day  there  shall  be  a  root  of  Jesse,  which 
shall  stand  for  an  ensign  of  the  people  ;  to  it  shall  the 
Gentiles  seek,  and  his  rest  shall  be  glorious.     (Christ 
is  here  certainly  in  view ;  and,  from  parallel  places  it  is 
undeniable,  that  by  his  rest,  Israel  is  intended.)  And  it 
shall  come  to  pass,  that  in  that  day  the  Lord  shall  set 
his  hand  again  t/ie  second  time,  (the   return  from  the 
Babylonian  captivity  was  the  first)  to  recover  the  rem- 
nant of  his  people,  which  shall  be  left  from  Assyria> 
and  from   Egypt,  and  from  Pathros,  and  from  Cush, 
and  from  Elam,  and  from  Shinar,  and  from  Hamath* 
and  from  the  Isles  of  the  sea.     And  he  shall  set  up  an. 
ensign  for  the  nations,  and  shall  assemble  the  outcasts 
of  Israel,  and  gather  together  the  dispersed  of  Judah, 
from  the   four   corners  of  the  earth. — And  the  Lord 
shall  utterly  destroy  the  tongue  of  the  Egyptian  sea,  and 
with  his  mighty  wind  shall  he  shake  his  hand  over  the 
river,  and  shall  smite  it  in  the  seven  streams,  and  make 
men  go  over  dry  shod.     And  there  shall  be  a   high 
way  for  the  remnant  of  his  people,    who  shall  be  left 
from  Assyria,  like  as  it  was  to  Israel  in  the  day  that  he 
came  up  from  the  land  of  Egypt."     No  one  can  pre- 
tend that  this  prediction  has  had  a  fulfilment.     It  is  yet 
to   be  executed ;  and  its   execution   must  involve  a 
restoration  of  the  dispersed  descendants  of  Abraham 
to  the  land  of  promise.     The  23d  verse  of  the  24th 
chapter  of  this  prophet,  if  it  be  compared  with  the  pre- 
ceding  context,  and  interpreted  according  to  the  analo- 
gy of  scripture,  will   appear  to  be  strongly  in  favor  of 
this  idea.     "  Then  the  moon  shall  be  confounded,  and 
the  sun  ashamed,  when  the  Lord  of  Hosts   shall  reign 
Oo 


t  298  ] 

in  Blount  Zion,  and  in  Jerusalem,  and  before  his  an~ 
cients  gloriously"  See  also  the  3od  chapter  20th  verse. 
'•Look  upon  Sion,  the  city  of  our  solemnities;  thine 
eyes  shall  see  Jerusalem  a  quiet  habitation,  a  tabernacle 
that  shall  not  be  taken  down  ;  not  one  of  the  stakes 
thereof  shall  ever  be  removed ;  neither  shall  any  of  the 
cords  thereof  be  broken."  It  is  indisputable  that  this 
prediction  has  not  yet  been  fulfilled.  The  ruin  under 
which  Jerusalem  lies,  is  a  proof  that  it  refers  to  a  peri- 
od yet  future.  Its  accomplishment  must  necessarily 
involve  a  restoration  to  the  land.  lb.  li.  11. 
"  Therefore  the  redeemed  of  the  Lord  tJiall  return,  and 
come  with  singing  unto  Zion,  and  everlastingjoy  shall 
be  upon  their  head  ;  they  shall  obtain  joy  and  glad- 
ness, and  sorrowing  and  mourning  shall  flee  away. " 
Though  it  is  probable  this  passage  has  ultimate  respect 
to  the  blessedness  of  heaven  ;  the  context  shews,  that 
it  relates  immediately  to  Israel,  and  a  redemption 
which  is  to  take  place  in  this  world.  It  secures  a  lit- 
eral return  to,  and  a  triumphant,  final  repossession  of 
Zion.  To  the  same  purpose  is  a  passage  in  the  60th 
chapter,  beginning  at  the  9th  verse.  The  Gospel  day  is 
here  plainly  in  view.  •'  Surely  the  isles  shall  wait  for 
me,  and  the  ships  of  Tarshish  first,   to  bring  thy   sons 

from  far : And  the  sons  of  the  stranger  shall  build 

up  thy  walls,  and  their  kings  shall  minister  unto  thee  ; 
for  in  my  wrath  I  smote  thee,  but  in  my  favor  have  I  had 

mercy  on  thee. The  glory  of  Lebanon  shall  come 

unto  thee  ;  the  fir  tree,  the  pine  tree,  and  the  box  tree 
together,  to  beautify  the  place  of  my  sanctuary,  and  I 

will  make  the  place  of  my  feet  glorious. Whereas, 

thou  host  been  forsaken  and  hated,  so  that  no  man 
went  through  thee,  (Israel  is  here  represented  undeni- 
ably as  occupying  a  particular  territory)  I  will  make 
thee  an  eternal  excellency,  the  joy  of  many  genera- 
tions. -< Violence  shall  no  more  be  heard  in  thy  land, 

wasting  nor  destruction  within   thy  borders  ;  but  thou 

shalt  en  11  thy  walls  salvation,  and  thy  gates  praise. 

Thy  people  also  shall  be  all  righteous  :  They  shall  in- 
herit the  land  forever ;  the  branch  of  my  planting; 


[  299  ] 

the  work  of  my  hands  that  I  may  be  glorified.  A  lit- 
tle one  shall  become  a  thousand,  and  a  small  one  a 
strong  nation  ;  1  the  Lord  will  hasten  it  in  his  time." 
This  passage  needs  not  to  be  commented  upon.  Let 
its  terms,  which  have  unquestionably  a  local  reference, 
be  duly  considered.  It  will  be  perceived,  that  it  has 
not  yet  been  fulfilled,  and  that  its  fulfilment  must  be 
in  a  literal  restoration.  A  similar  string  of  promises 
we  have  in  the  6  2d  chapter.  Israel  is  here  distin- 
guished from  the  Gentiles  as  the  object  of  the  blessing 
engaged.  "  Thou  shalt  no  more  be  termed  forsaken ; 
neither  shall  thy  land  be  termed  Desolate  :  but  thou 
shalt  be  called  Hephzibah,  and  thy  land  Beulah ;  for 
the  Lord  delighteth  in  thee,  and  thy  land  shall  be  mar- 
ried.  Go  through,  go  through  the  gates  ;  prepare 

3  ou  the  way  of  the  people  ;  cast  up,  cast  up  the 
high  way  ;   gather   out  the  stones  ;  lift  up  a  standard 

for  the  people. And  they  shall  call  themselves  the 

holy  people,  the  redeemed  of  the  Lord ;  and  thou  shalt 
be  called  a  city  sought  out,  and  not  forsaken,"  Far- 
ther proof  of  a  restoration  we  have  in  the  prophecy  of 
Jer.  xxiii.  5.  "Behold  the  days  come,  saith  the  Lord, 
that  I  will  raise  unto  David  a  righteous  branch,  and  a 
king  shall  reign  and  prosper,  and  shall  execute  justice, 
and  judgment  in  the  earth.  In  his  days  Judah  shall  be 
saved,  and  Israel  shall  dwell  safely  ;  and  this  is  the 
name  whereby  he  shall  be  called,  the  Lord  our  right- 
eousness. Therefore  behold,  the  days  come,  saith  tlic 
Lord,  that  they  shall  no  more  say,  The  Lord  liveth 
which  brought  up  the  children  of  Israel  out  of  the  land 
of  Egypt ;  but  the  Lord  liveth  which  brought  up,  and 
which  led  the  seed  of  the  house  of  Israel  out  of  the  North 
country,  and  from  all  the  Countries  whither  I  have 
driven  them,  and  they  shall  dwell  in  their  own  land." 
This  prediction,  as  we  are  constrained  to  determine  from 
the  plain  import  of  the  words  of  it,  was  to  be  carried 
into  effect  in  the  days  of  the  Messiah.  But  no  event* 
have  taken  place  in  which  it  can  be  considered  as  ac- 
complished.    It   remains  yet  therefore  to  be  fulfilled. 


[  300  ] 

It  will  be  proper  here  again  to  introduce  a  passage 
from  this  prophet,  which  for  another  purpose  has  al- 
ready been  quoted.  Chapter  30.  verses,  18,  19,  20. 
"  Thus  saith  the  Lord,  behold  I  will  bring  again  the 
captivity  of  Jacob's  tents,  and  have  mercy  on  his 
dwelling  places ;  and  the  city  shall  be  builded  on  her 
own  heap,  and  the  palace  shall  remain  after  the  manner 
thereof.  And  out  of  them  shall  proceed  thanksgiving, 
and  the  voice  of  them  that  make  merry ;  and  I  will 
multiply  them,  and  they  shall  not  be  few  ;  and  I  will 
also  glorify  them,  and  they  shall  not  be  small.  Their 
children  also  shall  be  as  aforetime,  and  their  congrega- 
tion shall  be  established,  and  I  will  punish  all  that  op- 
press them."  It  can  hardly  be  doubted  that  this 
prophecy  looks  forward  to  a  period  yet  future.  If  it 
does,  it  certainly  proves  a  restoration  yet  to  be  accom= 
plished. 

We  shall  next  produce  two  passages  from  Eiekiel, 
which  clearly  ascertain  this  desirable  event.  The  first 
is  in  the  xx.  chap,  beginning  at  the  41,  verse.  "  I  will 
accept  you  with  your  sweet  savor  when  I  bring  you 
out  from  the  people,  and  gather  you  out  of  the  Coun- 
tries whither  you  have  been  scattered ;  and  1  will  be 
sanctified  in  you  before  the  heathen.  And  ye  shall 
know  that  I  am  the  Lord,  when  I  shall  bring  you  into 
the  land  of  Israel,  into  the  country  for  which  I  lifted 
up  mine  hand  to  give  it  to  your  fathers.  And  there 
shall  ye  remember  your  ways  and  your  doings  wherein 
ye  have  been  defiled ;  and  ye  shall  lothe  yourselves  in 
your  own  sight,  for  all  the  evils  that  yc  have  com- 
mitted. And  ye  shall  know  that  I  am  the  Lord,  when 
I  have  wrought  with  you  for  my  name's  sake,  not  ac- 
cording to  your  wicked  ways,  nor  according  to  your 
corrupt  doings,  O  ye  house  of  Israel,  saith  the  Lord 
God."  The  other  passage  is  in  the  37  chapter,  begin- 
ning at  the  21st  verse.  "  And  say  unto  them,  thus 
saith  the  Lord  God,  Behold,  I  will  take  the  children  of 
Israel  from  among  the  heathen,  whither  they  be  gone, 
and  will  gather  them  on  every  side,  and  bring  them  in- 
to their  oivn  land.     And  I  will  make  them  one  nation 


[301] 

in  the  land,  upon  the  mountains  of  Israel,  and  one  king 
shall  be  king  to  them  all  ;  and  the}r  shall  be  no  more 
two  nations,  neither  shall  they  be  divided  into  two 
kingdoms  any  more  at  all.  Neither  shall  they  defile 
themselves  any  more  with  their  idols  ;  nor  with  their 
detestable  things,  nor  with  their  transgressions  ;  but  I 
will  save  them  out  of  all  their  dwelling  places,  wherein 
they  have  sinned  ;  and  I  will  cleanse  them,  so  they  shall 
be  my  people,  and  I  will  be  their  God.  And  David 
my  servant  shall  be  king  over  them,  and  they  all  shall 
have  one  shepherd  ;  they  shall  also  walk  in  my 
judgments,  and  observe  my  statutes,  and  do  them. — 
And  they  shall  dwell  in  the  land  which  I  have  given 
unto  Jacob  my  servant,  wherein  your  fathers  have  dwelt. 
And  they  shall  dwell  therein,  they  and  their  children, 
and  their  children's  children  forever  ;  and  my  servant 
David  shall  be  their  prince  forever.  Moreover  I  will 
make  a  covenant  of  peace  with  them  ;  and  it  shall  be 
an  everlasting  covenant  with  them  ;  and  I  will  place 
them,  and  multiply  them,  and  I  will  set  my  sanctuary  in 
the  midst  of  them  forevermore.  My  tabernacle  also 
shall  be  with  them  ;  yea,  I  will  be  their  God,  and  they 
shall  be  my  people.  And  the  heathen  shall  know  that 
I  the  Lord  do  sanctify  Israel,  when  my  sanctuary  is  in 
the  midst  of  them  forevermore."  It  cannot  be  pre- 
tended that  these  predictions  have  had  their  complete 
and  ultimate  accomplishment.  The  restoration  from 
the  Babylonian  captivity,  was  an  event  much  short  of 
the  plain  import  of  this  language.  It  was  not  attend- 
ed with  the  reunion  of  the  tribes  ;  nor  with  such  a  gen- 
eral and  final  sanctification,  as  these  promises  engage  to 
effect.  By  David,  it  is  evident, the  Messiah  is  intended  ; 
and  that  the  scene  of  these  eventful  operations  is  laid 
in  the  Gospel  day.  In  the  fulfilment  of  these  prom- 
ises, the  triumphs  of  grace  are  to  be  consummated. 

The  last  verse  of  the  1st  chapter  of  Hosea,  presents 
farther  corroborative  proof  of  a  restoration.  This  verse 
certainly  describes  an  event  which  was  to  take  place 
after  the  judicial  dispersion  of  the  unbelieving  Jews. 
For  the  last  clause  of  the  preceding  verse,  is  expressly 


[  302  ] 

applied  by  Paul,  as  fulfilled  in  the  ingathering  of  the 
Gentiles.  "  Then,  (i.  e.  at  some  period  subsequent  to. 
the  ingathering  of  the  Gentiles)  shall  the  children  of 
Judah,  and  the  children  of  Israel  be  gathered  together, 
and  appoint  themselves  one  head,  and  they  shall  come 
up  out  of  the  land ;  for  great  shall  be  the  day  of  Jezreel." 

The  prophecy  of  Amos  closes  with  a  similar  predic- 
tion. "In  that  day  will  I  raise  up  the  tabernacle  of 
David,  that  is  fallen,  and  close  up  ^lie  breaches  there- 
of; and  I  will  raise  up  his  ruins,  and  I  will  build  it  as 
in  the  days  of  old ;  that  they  may  possess  the  remnant 
of  Edom,  and  of  all  the  heathen  which  arc  called  by  my 
name,  saith  the  Lord  that  doeth  this.  Behold  the  days, 
come,  saith  the  Lord,  that  the  ploughman  shall  overtake 
the  reaper,  and  the  treader  of  grapes,  him  that  soweth 
seed,  and  the  mountains  shall  drop  sweet  wine,  and  all 
the  hills  shall  melt.  And  I  will  bring  again  the  cap- 
tivity of  my  people  of  Israel,  and  they  shall  build  the 
waste  cities  and  inhabit  them  ;  and  they  shall  plant 
vineyards,  and  drink  the  wine  thereof;  they  shall  also 
make  gardens,  and  eat  the  fruit  of  them  ;  and  /  will 
plant  them  upon  their  land  ;  and  they  shall  no  more  be 
pulled  out  of  their  land,  which  I  have  given  them,  saith 
the  Lord  God."  No  doubt  can  exist  that  this  passage 
looks  forward  to  an  event  yet  future. 

There  is  another  passage  of  the  Old  Testament, 
which  is  such  a* vivid  description  of  the  spiritual  pros- 
perity of  Israel,  in  the  day  of  restoration,  that  I  cannot 
deny  myself  the  pleasure  of  quoting  it.  It  is  the  clos- 
ing paragraph  in  the  prophecy  of  Zephaniah.  "  Sing, 
O  daughter  of  Zion  ;  shout  O  Israel ;  be  glad  and  re- 
joice with  all  the  heart,  O  daughter  of  Jerusalem. — 
The  Lord  hath  taken  away  thy  judgments.  He  hath 
cast  out  thine  enemy  ;  the  king  of  Israel,  even  the 
Lord  is  in  the  midst  of  thee  ;  thou  shalt  not  see  evil 
anymore.  In  that  day  it  shall  be  said  to  Jerusalem, 
Fear  thou  not  ;  and  to  Zion,  let  not  thy  hands  be  slack. 
The  Lord  thy  God  in  the  midst  of  thee  is  mighty  ;  he 
will  rejoice  over  thee  with  joy,  he  will  rest  in  his  love, 
he  will  joy  over  thee  with  singing.     I  will  gather  them 


[  303  ] 

that  are  sorrowful  for  the  solemn  assembly,  who  are  of 
thee,  to  whom  the  reproach  of  it  was  a  burden.  Be- 
hold at  that  time,  I  will  undo  all  that  afflict  thee  ;  and  I 
will  save  her  that  halteth,  and  will  gather  her  that 
was  driven  out ;  and  I  will  get  them  fame  and  praise 
in  every  land,  where  they  have  been  put  to  shame. 
At  that  time  I  will  bring  you  again,  even  in  the 
time  that  I  gather  you  ;  for  I  will  make  you  a 
name  and  a  praise  among  all  the  people  of  the  earth, 
when  I  turn  back  your  captivity  before  your  eyes,saith 
the  Lord." 

Let  us  now  attend  to  some  evidence  which  the  Ne\V 
Testament  offers  to  this  point.  In  the  23d  chapter  of 
of  Matthew,  38th  verse,  our  Lord,  after  making  the 
solemn  admonitory  address  to  Jerusalem,  which  we 
find  in  the  verse  preceding,  observes  thus,  "  Behold, 
your  house  is  left  unto  you  desolate."  This  undoubt- 
edly expresses  the  desolation  which  took  place  soon 
after ;  and  under  which  Jerusalem  lies  at  the  present 
moment.  Why  was  it  left  desolate?  Our  Lord  as- 
signs the  reason  in  the  next  verse.  "  For  I  say  unto 
you,  ye  shall  not  see  me  henceforth,  till  ye  say,  Bles- 
sed is  he  that  cometh  in  the  name  of  the  Lord." 

Christ  was  the  king  and  protector  of  Jerusalem. 
When  he  abandoned  it,  and  gave  it  up  to  be  wasted  by 
his  enemies,  it  was  necessarily  desolate  ;  and  it  must  be 
finally  desolate,  unless  he  shall  appear  to  raise  it  from 
its  ruins.  But  there  is  an  express  promise,  in  a  quo- 
tation just  made  from  Isaiah,  that  it  shall  not  be  finally 
termed  desolate  ;  and  the  passage  now  before  us  most 
evidently  implies,  that  the  desolation  to  which  it  is  sub- 
ject is  but  temporary,  and  that  Christ  will  appear  to  re- 
move it.  "  Till  ye  shall  say,  blessed  is  he  that  cometh 
in  the  name  of  the  Lord."  Then  they  shall  see  him 
again.  They  shall  welcome  him  with  believing  con- 
gratulation ;  and  the  desolation  shall  cease.  In  the 
21st.  chapter  of  Luke,  23d  and  24th  veses,  we  have 
these  words,  spoken  by  Christ.  "  For  there  shall  be 
great  distress  in  the  land,  and  wrath  upon  this  people. 
And  they  shall  fall  by  the  edge  of  the  sword,  and  shall 


[  304  3 

be  led  away  captive  into  all  nations.  And  Jerusalem 
shall  be  trodden  down  of  the  Gentiles  until  the  times 
of  the  Gentiles  be  fulfilled."  Certainly  these  words 
teach,  that  there  will  be  a  period  put  to  this  triumph 
of  the  Gentiles  ;  that  Jerusalem  shall  cease  to  be  trod- 
den down  by  them ;  and  of  course,  that  it  shall  be  rais- 
ed gloriously  from  its  ruins.  But  as  the  dispersing  of 
the  people  among  all  nations,  and  the  treading  down 
of  Jerusalem  are  synchronical  events,  they  must  cease 
together.     A  restoration  is  then  to  take  place. 

This  is  evidently  the  event  which  Peter  has  in  view, 
in  his  address  to  his  Jewish  auditors,  Acts,  iii.  20,  21. 
•"  And  he  shall  send  Jesus  Christ  which  before  was 
preached  unto  you  ;  whom  the  heavens  must  receive, 
until  the  times  of  restitution  of  all  things,  which  God 
hath  spoken  by  the  mouth  of  all  his  holy  prophets, 
since  the  world  began."  The  event  of  the  reassumption 
of  the  land,  and  the  reestablishment  of  Israel  in  it,  as 
their  proper  inheritance,  and  in  the  enjoyment  of  all 
the  spiritnal  blessings  of  a  sanctified  state,  is  undenia- 
bly the  restitution,  on  which  all  the  prophets  have  in- 
sisted from  Moses  to  Malachi.  This  is  the  main  sub- 
ject of  the  consolations  they  administer,  the  delightful 
theme  of  their  most  animated  descriptions.  The 
heavens  have  received  the  Savior  only  for  a  time  ;  or 
till  the  period  when  this  restitution  is  to  be  effected 
shall  arrive.  The  words  then  clearly  imply,  that  a  res. 
toration  will  take  place. 

Let  u-s  now  have  recourse  to  the  11th  chap,  of  Paul's 
Epistle  to  the  Rom.  a  chapter  which  has  furnished  us 
much  instruction  on  other  parts  of  our  subject.  At  the 
eleventh  verse  the  Apostle  asks,  "  I  say  then,  Have  they 
(the  rejected  part  of  Israel)  stumbled,  that  they  should 
fall  ?  Is  their  condition,  as  a  part  of  the  posterity  of  A- 
braham,  hopeless  ?  Is  there  to  be  no  recovery, no  reanima- 
tion  of  the  lifeless  branches?  Is  this  apostacy  final? 
"  God  fordid."  This  reply  is  an  emphatic  negative. 
There  will  then  be  a  reverse  of  the  present  state  of  this 
people.  The  Apostle  adds  in  the  next  verse,  "  Now 
if  the  fall  of  them  be  the  riches  of  the  world,  and  the 


[  305  ] 

diminishing  of  them  the  riches  of  the  Gentiles,  hoiy 
much  more  their  fulness  ?  Here  the  same  happy  reverse 
is  taught,  as  a  certain  future  event.  The  same  idea, 
is  communicated  in  the  15th  verse.  For  if  the  casting 
away  of  them  be  the  reconciling  of  the  world,  What 
shall  the  receiving  of  them  be,  but  life  from  the  dead  ?'* 
This  question  evidently  supposes  the  fact  of  their  be- 
ing eventually  received ;  and  in  a  manner  which  shall 
be  the  exact  counterpart  to  their  being  cast  away,  Pur~ 
6uing  the  figure  of  the  olive  tree,  the  Apostle  says  in 
the  24th  verse,  "  For  if  thou  wert  cut  out  of  the  olive 
tree  which  is  wild  by  nature,  and  wert  grafted  into  a 
good  olive  tree,  How  much  more  shall  these,  which 
be  the  natural  branches,  be  grafted  into  their  own  olive 
tree?"  There  is  nothing  problematical  here.  Nothing 
can  be  more  certain  than  fact.  Yet  the  Apostle  here 
States,  that  as  certain  as  is  the  fact  of  the  ingathering  of 
the  Gentiles,  so  certain  is  the  reinsertion  of  the  natural 
branches.  The  residue  of  the  chapter  concurs  in  the 
proof  of  this  point.  But  there  is  no  need  of  pursuing 
the  proof  which  it  furnishes.  Perhaps  it  will  here  be 
said,  that  there  wdl  be  an  end  to  the  blindness  and  un- 
belief of  this  people ',  and  that  they  will  gratefully  em, 
brace  Jesus  as  the  true  Messiah,  is  conceded ;  but  this 
may  take  place  without  their  being  restored  to  the  land  of 
Canaan  ;  and  there  is  nothing  in  this  chapter,  which  as-, 
sures  us  of  this  event  ;  therefore  it  docs  not  prove  the 
thing  for  which  it  is  produced.  To  this  it  is  replied; 
the  reinsertion  of  these  broken  off'  branches  into  the 
good  olive  tree,  can  mean  no  less  than  their  occupying 
the  place  which  they  held  before  they  were  broken  off". 
Occupying  this  place,  they  necessarily  partake  of  the 
fatness  of  the  olive  tree.  This  is  the  blessing  ;  the  en- 
tire blessing  secured  in  the  promise.  But  the  land  of 
Canaan  is  expressly  a  part  of  this  ble:-sing.  Their 
being  brought  back  then  under  the  covenant,  must 
necessarily  restore  them  to  the  enjoyment  of  this  land* 
Besides  it  is  undeniable,  that  thisevent,  which  the  apos- 
tle has  his  eye  upon,  is  the  scene  which  all  the  pro* 
phetic  promises  above  quoted  respect.  A  general 
Pp 


[306  ] 

sanctification  is  mentioned  in  them  all.  This  is  the 
very  event  designed  in  the  promise  of  God,  that  he 
will  make  a  new  covenant  with  the  house  of  Israel,  and 
the  house  of  Judah.  For  the  apostle  particularly  ap- 
plies this  promibe  to  that  spiritual  recovery  of  the  un- 
believing Jews  of  which  he  is  speaking.  See  the  -2G  and 
27th  verses.  "  And  so  all  Israel  shall  be  saved  ;  as  it 
is  written,  There  shall  come  out  of  Sion  the  Deliverer, 
and  shall  turn  away  ungodliness  from  Jacob,  For  this 
is  my  covenant  unto  them  when  I  shall  takeaway  their 
sins."  If  the  same  triumphant  scene  be  in  the  view 
both  of  the  prophets  and  the  apostle,  no  doubt  can 
remain  respecting  a  restoration  ;  for  all  the  passages, 
which  have  been  quoted  from  the  prophets,  blend  a  res* 
toration  to  the  land  with  this  deliverance  from  sin. — 
The  promises  are  all  as  explicit  and  absolute  with  re- 
spect to  the  one,  as  with  respect  to  the  other.  They 
are  inseparably  united. 

Upon  the  whole,  the  scripture  testimony  is  full  and 
decisive,  in  favor  of  a  final  restoration  of  the  Jews  to 
the  land  of  their  inheritance. 

The  present  state  of  this  people  seems  evidently  to 
coincide,  in  a  very  remarkable  manner,  with  the  repre- 
sentations of  scripture,  and  to  indicate  the  approach  of 
such  an  event. 

Their  continuance  as  a  distinct  people,  dispersed 
among  nations  of  diverse  languages,  and  characters  j 
scarce  admitted  to  the  privilege  of  citizenship,  and 
often  severely  opressed  and  persecuted  ;  without  a  ter- 
ritory and  internal  polity,  yet  as  absolutely  separated 
from  the  rest  of  the  world  as  if  they  had,  is  a  standing 
miracle;  and  is  to  be  accounted  for,  only  upon  theprin- 
ciple  of  their  being  under  a  special  Providence,  which 
holds  them  in  a  proper  posture,  to  be  made  subjects  of 
this  admirable  deliverance. 

This  dispersed  state  of  the  Jews  being  exactly  in  a- 
greement  with  prophecy,  is  perfectly  adapted  to  spread 
conviction,  and  to  accelerate  the  progress  of  Christian- 
ity through  the  world,  when  this  most  desirable 
event  shall  take  place.     The  ten  tribes  are  indeed  now 


[  307  J 

lost  in  the  mass  of  mankind.  But  prophecy  secures 
their  restoration.  And  that  adorable  being  who  de- 
clareth  the  end  from  the  beginning,  saying,  my  coun- 
sel shall  stand,  and  I  will  do  all  my  pleasure  ;  will,  be- 
yond all  doubt,  by  means  wholly  unknown  to  us  at 
present,  execute  his  promise.  These  tribes  will  be 
sought  out.  Their  descent  from  Abraham  will  be 
clearly  e.inced.  Their  subjection,  jointly  with  the 
Jews,  to  the  Messiah,  will  be  cordial.  Their  restora- 
tion will  be  on  the  open  and  public  stage  of  the  world, 
and  be  as  giorious,  as  iheir  present  state  is  calamitous 
and  wretched. 

This  restoration  of  the  unbelieving  part  of  Israel,  is 
to  be  attended  with  an  immense  increase  of  the  Church 
among  the  Gentiles.  Zion  is  to  enlarge  the  place  of 
her  tent,  and  stretch  forth  the  curtains  of  her  habita- 
tion. She  is  to  break  forth  on  the  right  hand,  and  on 
the  left.  The  forces  of  the  Gentiles  are  to  be  brought 
to  her.  Every  knee  shall  bow,  and  every  tongue  shall 
swear  to  her  glorious  king.  The  heathen  shall  be  giv- 
en to  him  for  his  inheritance,  and  the  uttermost  parts 
of  the  earth  for  his  possession.  Says  Paul,  "Now 
if  the  fall  of  them  be  the  riches  of  the  world,  and  the 
diminishing  of  them  the  riches  of  the  Gentiles,  How 
muck  more  their  fulness  ?"  Then  the  tabernacle  of 
God  shall  be  with  men.  They  shall  be  his  people,  and 
he  will  be  their  God.  And  God  shall  wipe  away  all 
tears  from  their  eyes,  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall  there  be  any 
more  pain  ;  for  the  former  things  will  have  passed 
away. 

Now  let  us  suppose  this  restoration  to  be  a  reality. 
Let  the  scene  come  before  us  according  to  preceding 
evidence.  Let  the  present  infidel  occupants  of  the 
Country  of  Palestine,  be  considered,  as  totally  extirpa- 
ted ;  and  the  descendants  of  Abraham,  as  universally 
sanctified,  peacefully  resettled  in  this  their  proper  in- 
heritance ;  the  covenant,  in  all  the  parts  of  it,  as  it  has 
been  explained,  will  appear  to  be  fully  confirmed  and 
executed.    The  character  of  the  whole  Church  will  be, 


t  308] 

what  the  covenant  contemplated,  holy.  Nothing  mere- 
ly political  or  civil  will  go  to  form  this  character.  Hyp* 
ocritical  professions  and  mere  external  services,  which 
the  heart  contradicts,  will  have  no  place. 

The  relations,  laws,  intercourse,  and  worship  of  the 
Church,  will  be  wholly  removed  from,  and  have  no 
foundation  in,  civil  principle.  Covenant  means  will 
be  in  full  operation,  and  produce  their  effect.  Infant 
irtembership  will  necessarily  prevail ;  and  infant  bap- 
tism be  necessarily  and  universally  carried  into  prac- 
tice* The  union  of  the  natural  and  the  adopted  chil- 
dren, be  carried  to  its  highest  perfection  ;  and  nothing 
remain,  to  hurt  or  offend,  in  all  God's  holy  mountain. 
The  parent  shall  not  weep  over  his  child,  as  excluded 
from  the  covenant,  and  unallied  to  the  Savior.  House: 
holds  shall  not  be  in  a  state  of  moral  disagreement. 
But  the  parent  shall  joyfully  lead  the  little  ones  of  his 
house  up  to  God,  as  his,  saying,  in  daily  prayer,  "Here 
am  I,  and  the  children  which  God  hath  graciously 
given  me."  In  all  this  the  collected  seed  of  Abraham, 
and  the  saved  of  the  Gentiles,  as  forming  the  one  great 
family,  will  be  in  a  state  of  perfect  covenant  equality. 


CHAPTER   XV. 

Containing  several  deductions,  and  addresses. 

THE  preceding  illustrations   suggest   several 
conclusions,  which  will  here  be  noticed. 

1.  There  is  undeniable  evidence  in  what  has  been 
exhibited,  that  the  Old  Testament  is  equally  important 
with  the  New  :  and  that  concurrently,  not  separately, 
they  constitute  a  revelation  of  the  divine  will  to  man- 
kind. 

The  scripture,  comprising  both  Testaments,  is  to  be 
yiewed,  as  a  dispensation    of  God's  one,  eternal  cove- 
nant, instituted  for  the  redemption  of  sinners.  In  this 
light  it  lays  before  us  one  entire,  harmonious  scheme, 
which  originates  in  the  purpose  of  God,  embraces  the 
salvation  of  the   whole   church,    progresses   through 
a,ges,  extends  into  eternity,  and  results  in  a  good, wor- 
thy of  unlimited  benevolence.     This  scheme  is  super- 
added to  the  instructions  of  natural  reason.     It  is  ut- 
terly beyond  the   contrivance    of  human  ingenuity. — 
The  execution  of  it  is  altogether  above  human  capac- 
ity.    It  has  a   character   altogether  the  reverse  of  hu- 
man attachments  and  pursuits.     It  is  not  calculated 
to  subserve  one  purpose  of  selfishness,  either  persona} 
or  political.     It  is  holy  in  its  doctrines,  its  institutions, 
its  means,  and  its  effects.     All  its  parts  are  in  perfect 
agreement  with  each  other.     Though  dispensed  grad- 
ually, and  by  a   considerable  number  of  persons,  from 
Adam  to  the  time  when   inspiration  ceased,  and  in  di- 
vers manners,  by  types,  symbols,  and  characters,  it  is 
throughout, connected  and  harmonious.   The  Old  Tes- 
tament and  the  New,  exhibit  this  one  scheme.     They 
perfectly  coincide  with,  and  support  each  other.   They 
not  only  coincide  with  each  other,  but  with  the  whole 


[  310  ] 

aeries  of  facts.  The  world  is  precisely  in  that  moral 
state  of  apostacy  and  depravity,  which  this  scheme 
supposes  and  expressly  teaches.  'J  he  church  in  fact 
rises,  is  perpetuated  in  that  line,  and  by  those  means, 
and  as  a  subject  of  those  spiritual  blessings,  which  the 
covenant  holds  out  to  view.  It  is  distinguished  frGm 
the  world,  is  engaged  in  an  unceasing  warfare  with  it, 
is  enlarged,  caused  to  triumph,  and  proceeds  on  to  its 
destined  perfection,  exactly  as  the  scripture  describes. 
The  promise  agrees  with  the  purpose  revealed,  and  is 
unfailingly  executed.  Jews  and  Gentiles  are  precise- 
ly in  the  situation  which  the  scripture  predicts.  The 
blessing  is  extending  farther  and  farther  among  the 
nations  of  the  earth  ;  and  things  are  evidently  in  train, 
for  the  introduction  of  that  splendid  era,  when  the 
mountain  of  the  Lord's  house  shall  be  established 
above  the  tops  of  the  mountains,  and  exalted  above  the 
hills,  and  all  nations  shall  flow  unto  it.  It  would  there- 
fore seem,  that  he  who  has  just  apprehensions  of  the 
scheme  presented  in  the  scripture,  as  one  and  entire  ; 
and  is  attentive  to  facts,  as  coincident  with  it,  can  no 
more  question  whether  it  be  a  revelation  from  God, 
than  he  can  doubt  whether  the  material  world  be  the 
product  of  his  power. 

2.  It  is  a  conclusion  in  which  the  preceding  illustra- 
tions result,  that  the  faith  of  all  the  primitive  saints 
tinder  the  Old  Testament  dispensation,  through  every 
period  till  Christ  came,  terminated  upon  the  same 
thing,that  the  faith  of  christian  believers  terminates  up- 
on. The  Savior  had  not  indeed  appeared.  His  per- 
sonal glory,  offices,  and  work,  were  indistinctly  appre- 
hended. The  nature  of  his  salvation  was  less  clearly 
understood.  The  eternal  joys  of  heaven,  and  the  in- 
supportable miseries  of  hell,  vtere  not  impressively  de- 
scribed. Still  the  promise  of  an  eternal  inheritance, 
which  is  the  essence  of  God's  new,  and  everlasting 
covenant,  is  the  thing  on  which  faith  has  ever  re- 
lied. This  promise  is  unalterable.  It  is  the  same  to 
one,  that  it  is  to  another.  It  is  of  the  same  gracious 
character.     It  secures  the  same  spiritual  and  intermin- 


Tan] 

able  blessings.  It  secures  the  same  obedience  in  every 
one  who  is  a  subject  of  it,  and  is  a  fruit  of  the  same  sanc- 
tifying agency  of  the  Holy  Spirit.  The  primitive  saints 
looked  forward  to  him  who  is  eminently  the  seed,  as 
to  come.  Saints  in  the  Gospel  day  look,  back  to  him, 
as  having  come. 

It  is  the  opinion  of  some,  that  life  and  immortality 
are  so  brought  to  light  by  the  Gospel,  and  that  the 
Gospel  is  so  confined  to  that  dispensation  which  fol- 
lowed Christ's  appearing  in  the  flesh,  that  ete»nal  retri- 
butions were  scarcely  in  the  view  of  those  eminent 
worthies  who  preceded  Christ.  An  eminent  writer 
has  published  four  elaborate  volumes,  in  defence  of 
Christianity,  the  scheme  of  which  is  built  upon  the 
principle,  that  a  future  and  eternal  existence  is  not  a 
doctrine  of  the  Old  Testament.  But  if  the  covenant 
is  one,  and  everlasting  ;  if  the  promises  of  it  have  one 
uniform  meaning;  if  they  respect  the  same  good,  in 
kind,  in  degree,  and  in  duration,  as  has  been  largely 
proved  ;  then  the  faith  of  good  men  had  precisely  the 
same  object  under  the  former,  that  it  has  under  the  lat- 
ter dispensation. 

3.  From  the  theory  of  the  covenant  which  has  been  pre- 
sented, we  are  naturally  led  to  consider  the  church  as 
wholly  an  effect  of  divine  contrivance,  andof  divine  pow- 
er. God  is  exclusively  the  builder  of  it.  The  covenant 
upon  which  it  is  founded  was  settled  in  eternity.  The 
terms,  the  means,  the  subjects,  and  issue,  w  ere  unal- 
terably fixed  by  him.  No  one  assisted  him  originally 
by  counsel ;  nor  does  any  one  cooperate  with  him  in 
aid  to  the  execution  of  his  design.  In  effectuating  this 
darling  object  he  is  alone.  The  world  lieth  in  wick- 
edness, and  are  opposed  to  the  salvation  proffered. — > 
When  Jesus  comes  to  execute  the  promises  of  the 
covenant  he  comes  to  those  who  are  lost.  When  he 
receives  gifts  for  men,  he  receives  them  for  the  rebel- 
lious. Those  who  are  saved  are  made  subjects  of  a 
special,  irresistible  influence, which  enlightens,  renews, 
and  sanctifies  them;  which  keeps  them  from  the  evil 
that  is  in  the  world,  causes  them  to  triumph  over  all  op^ 


[312] 

position,  and  finally  brings  them  to  the  consummation 
of  their  desires,  in  the  sinless  and  perfect  enjoyment  of 
God.  The  same  efficient  grace  is  extended  to  all 
the  members  of  the  one  body.  Hence  God  says  of 
Israel,  Isaiah  xliii.  1.  "  But  now  tiius  saith  the  Lord, 
that  created  thee,  O  Jacob,  and  he  that  formed  thee,  O 
Israel.  Fear  not,  for  1  have  redeemed  thee  ;  1  have 
called  thee  by  thy  name,  thou  art  mine."  And  at  the 
7th  verse  "  Every  one  that  is  called  by  my  name  ; 
for  I  have  created  him  for  my  glory  ;  I  have  formed 
him,  yea  I  have  made  him.',  Hence  albo  the  same 
new  song  of  thanksgiving  is  sung  by  the  whole  heav- 
enly family.  Revelation  v.  9.  "  Thou  art  worthy  to 
take  the  book,  and  to  open  the  seals  thereof  ;  for  thou 
wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood, 
out  of  every  kindred,  and  tongue,  and  people,  and  na- 
tion ;  and  hast  made  us  unto  our  God,  kings,  and 
priests,  and  we  shall  reign  upon  the  earth." 

4.  We  have  liberty  to  conclude  from  the  view  which 
has  been  taken  of  the  one  gracious  covenant  of  Gcd,  in 
regard  to  the  source  and  extent  of  it,  its  promises, 
their  nature,  and  objects,  that  there  is  no  reason  to 
question  the  perpetuity  of  the  church,  and  her  final 
complete  triumph  over  all  opposition.  The  new  cov- 
enant has  emanated  from  goodness  which  is  undimin- 
ishable.  Its  promises  are  absolute.  The  means  are 
fixed.  Almighty  power  is  in  operation  to  give  them  an 
unfrustrable  effect.  To  strengthen  our  confidence, 
God  has  condescended  to  swear  by  himself,  to  record 
his  oath,  and  to  attach  to  it  a  perpetual  seal.  Experi- 
ence for  thousands  of  years,  and  in  a  multitude  of  facts, 
has  given  its  unequivocal  testimony  to  the  truth,  and 
faithfulness  of  him  who  hath  promised.  Constant,  and 
seemingly  irresistible  opposition,  from  hell  and  from 
earth,  has  been  at  work,  to  dam  up  the  current  of  over* 
flowing  grace.  Ingenuity  has  heen  busy  to  disprove 
the  reasonableness  of  the  faith  of  God's  elect.  The 
bush  has  been  in  a  flame,  but  not  consumed.  Zion 
still  lives  and  prospers.  She  goes  on  from  conquering 
to  conquer.     Her  enemies  are  all  of  them  found  liars. 


£  31S  ] 

Her  God  is  in  the  midst  of  her  ;  how  can  she  be 
moved  ?  His  veracity  is  pledged,  and  it  will  be 
glorified.  The  latter  end  will  no  doubt  be  altogether 
better  than  the  beginning.  The  christian  asks  for 
nothing  but  the  promise  of  God.  This  we  have.  Let 
us  then  say  with  the  Prophet.  We  have  strong  a  city ; 
salvation  will  God  appoint  for  walls  and  bulwarks. 
Let  us  dismiss  our  distrust.  Surely  virtue  will  tri- 
umph. The  church  will  stand  forever  ;  and  Jesus,  her 
Redeemer,  will  be  endlessly  exalted. 

5.  The  preceding  view  of  the  plan  of  the  covenant, 
and  of  the  church,  as  rising  upon  it,  as  its  basis,  sug- 
gests the  greatest  possible  encouragement  to  prayer,  to 
personal  sacrifices,  and  labors,  to  missionary  establish- 
ments and  efforts,  and  to  pastoral  zeal,  in  behalf  of  the 
interests  of  pure  and   undefiled  religion.     It  is  as  far 
as  possible  from  being  a  vain  thing  to  pray  to  God, 
with  humble  and  believing  prayer.     Prayer  coincides 
with  the  nature  of  God's  covenant.     It  results  from 
feelings  like  his  own.     It  is  an  espousal  of  his  cause. 
It  is  required  by  him,  as   preparatory  to  the  fulfilment 
of  several  at  least,of  his'promises  respecting  the  church. 
Ezekiel  xxxvi.  37.     "  Thus   saith  the  Lord  God,  I 
will  for  this  be  enquired  of  by  the  house  of  Israel,  to 
do  it  for  them."     Isaiah  Ixii.  6.   "  Ye  that  make  men- 
tion of  the   Lord,  keep  not  silence,  and  give  him  no 
rest,  till  he  establish,  and  make  Jerusalem  a  praise  in 
the  earth."     Prayer  is  a  covenant  mean,  connected, 
by  a  gracious  constitution,  with  the  end.     The  prom- 
ises of  the  covenant,  which  are  all  yea  and  amen  in 
Christ,  secure  its  efficacy.     It  is  the  inviting  language 
of  God  to  his  church,    "  Open  thy  mouth  wide  and  I 
will  fill  it.     He  who  asketh,  receiveth,  he  who  seeketh 
findeth,  and  to  him  who  knpcketh,  it  shall  be  opened." 
Personal  sacrifices,   and  labors,  for  religion's  sake,  are 
never  lost.     They  belong  to   the  system  of  means, 
to  which  the  absolute  promise  of  God  has  secured  a 
certain  and  most  glorious  effect.     He  who  takes  pa- 
tiently the  spoiling  of  his  goods  for  Christ's  sake,  ex- 
changes a  portion  of  very  inconsiderable  value,  for  the 


[314] 

infinitely  better  inheritance  of  eternal  glory.  He 
who  suffers  with  Christ  shall  reign  with  him.  He 
who  labors,  may  know  that  his  labor  is  not  in  vain  in 
the  Lord.  The  people  of  God  can  sustain  no  real 
loss.     They  inherit  by  covenant  the  blessing. 

Missionary  efforts  coincide  with  the  gracious  pur- 
pose of  God,  and  are  essential  to  the  execution  of  it. 
They  must  be  made.  They  will  be  multiplied,  in  an 
unparalleled  degree,  when  God,  in  the  building  up  of 
Zion,  appears  in  his  glory.  Their  effects  are  infinitely 
happy  ;  just  the  reverse  of  the  reign  of  sin.  When  the 
Gospel  is  planted,  in  a  part  of  the  world,  hitherto  lying 
in  the  region  and  shadow  of  death, the  blessing  received, 
it  is  to  be  expected,  will  have  a  permanent  footing. — 
It  will  be  transmitted  from  generation  to  generation,  in 
a  seed,  perpetually  remaining,  to  serve  the  Lord. 

6.  From  what  has  been  exhibited  to  illustrate  and 
establish  the  foregoing  theory,  we  may  fairly  conclude, 
that  every  scheme  of  doctrine  relative  to  the  salvation 
of  men,  which  makes  the  promises  of  the  covenant 
altogether  conditional,  and  suspends  the  execution  of 
them,  upon  the  contingence  of  consent  and  obedience, 
in  man,  is  fundamentally  erroneous.  Such  schemes  there 
are,  wrought  into  different  forms,  and  rendered  the  more 
seductive,as  they  have  an  intermixture  of  truth,  and  are 
ostensibly  directed  to  the  promotion  of  virtue,  and  pi- 
ety among  mankind.  Such  schemes  deny  the  eternal 
purpose  of  God,  as  the  sole  antecedent  cause  of  the 
salvation  of  sinners.  They  deny  the  new  covenant, 
in  its  origin,  its  principles,  its  spirit,  and  its  effects  ; 
the  grace  which  forms  its  character,  the  special  agency 
with  which  it  is  carried  into  execution,  and  the  sove- 
reignty, by  which  it  distinguishes  some  from  others, 
as  objects  of  the  blessing.  They  destroy  the  harmo- 
ny of  the  scripture,  and  remove  entirely  the  basis  of 
hope.  They  indeed  make  the  salvation  of  the  church 
altogether  an  impossibility. 

7.  It  is  a  conclusion  which  obviously  and  undenia- 
bly follows  from  the  preceding  illustrations,  that  to 
extend  baptism  to  any  other  adults  than  visible  beliey- 


[  315  ] 

crs,  or  to  any  other  children  than  the  offspring  or  house- 
holds of  visible  believers,  is  entirely  unwarranted.  In 
some  churches,  what  is  called  the  halfway  covenant, 
a  covenant  distinctfrom  the  one  which  the  communicants 
receive,  is  in  use,  and  administered  to  persons  who  do, 
notmean  to  be  understood,  and  who  in  fact  are  not  under- 
stood, as  properly  professing  Christianity,  or  as  uniting 
themselves  with  the  chu/eh  of  Christ.  This  is  done 
for  the  sake  of  allowing  them  the  privilege  of  having 
baptism  for  their  children.  This  practice  has  nothing 
to  countenance  it  in  the  scripture.  It  is  wholly  op- 
posed to  the  simplicity  of  the  covenant,  and  is  an  entire 
misapplication  of  the  seal  of  it.  It  has  been  proved 
that  the  covenant  which  dispenses  the  blessing,  and  on 
which  the  church  is  built,  is  one.  Any  other  covenant, 
superadded  to  this,  must  be  a  mere  human  invention, 
It  cannot  meet  the  approbation  of  God,  nor  can  the 
observance  of  it  contribute,  in  the  smallest  degree,  to 
interest  either  parent  or  child  in  the  divine  favor. 
Baptisms  administered  under  such  a  covenant,  are  an 
abuse  of  the  authority  of  God,  and  in  their  nature  void. 
Some  churches  admit,  and  some  ministers  practice, 
a  large,  and  indiscriminate  baptism,  without  respect  to 
a  religious  profession  of  any  kind.  Such  an  indiscrim- 
inate baptism  is,  if  possible,  a  still  more  blamable 
pervertion  of  the  ordinance,  and  never  ought  to  be  re- 
cognized as  christian. 

8.  It  seems  to  be  a  necessary  conclusion  from  what 
has  been  exhibited,  that  antipoedobaptism  is  an  error, 
which  contravenes  the  authority  of  God,  and  is  of  very 
pernicious  tendency.  Antipoedobaptism  denies  the 
covenant  of  God,  in  respect  to  some  of  the  most  prom- 
inent features  of  it,  and  refuses  to  apply  an  instituted 
seal  of  it  to  the  subjects,  to  whom  God  has  very  clearly 
directed  that  it  should  be  applied.  It  fastens  a  mean- 
ing upon  the  promises  of  the  covenant  altogether  differ- 
ent from  that  which  they  really  convey.  It  denies  the 
descent  of  the  blessing  as  secured  in  the  covenant,  and 
naturally  leads  to  a  disuse  of  the  means  which  it  has 
provided,  as  channels,  in  wliich  this  blessing  is  to  go 


[316  3 

down,   from  parent  to  child,  and  from  generation  to 
generation.     It  excludes  the  infant  children  of  believ- 
ers from  that  membership  in  the  Church,  which  its  con- 
stitution has  secured  to  them.     \t  casts  them  out  into 
the  uncovenanted   world ;  and,  to  say  the  least,  places 
them  in  a  state  of  augmented  danger  with   respect  to 
their  eternal    salvation.      It  destroys    the  religious 
unity  of  the  household  state  ;  deprives  the  pious  par- 
ent of  those  consolations  which  the  covenant  provides 
for  him ;  and  leads  inevitably  to  great  self  contradiction 
in  practice.     It   separates   Abraham   from  his   seed, 
breaks  up  the  holy  family  of  God,  turns  into  disrespect, 
and  sometimes  loads  with  ridicule  and  sarcasm  his  holy 
ordinances;  and  disfigures,  in  a  very  awful  manner,  tha$ 
beautiful  system  of  truth,  with  which  God  has  enrich- 
ed us.     All  this  certainly  follows,  if  the  preceding  the- 
ory be  correct.     And  whether  it  has  not  a  full  support 
in  the  scripture,  the  reader  will  judge.     These  conclu- 
sions against  antipcedobaptism  rest   upon  the  undenia- 
ble truth  of  this  theory.     The  piety  of  many  of  this 
persuasion  is  not  called  in  question.  The  error,  though 
great  and  pernicious,  is  not  supposed  to  be  incompati- 
ble with  a  Christian  state  ;  or  an  insuperable  bar  to 
Christian  fellowship.     While  we  are  constrained  to 
censure  our  brethren  for  their  errors,  for  their  Zeal  in 
propagating  their  unscriptural  opinions,  at  the  expense 
of  the  harmony,  and  unity  of  the  Church,  and  especial- 
ly for  those  unfounded  and  profane  reproaches,  they,  or 
many  of  them,  circulate  against  the  covenant  of  circum- 
cision, the  family  of  Abraham,  the   Church  of  Israels 
and  that  part  of  the  Church  under  the  latter  dispensa- 
tion, which  they  are  pleased  to  call  unbaptized  and  an- 
tichristian,  we  still  desire  to  treat  them  as  brethren. 
And  we  do  so,  when  we  beg  them  seriously  to  consid- 
er, whether  their  peculiar  sentiments,  and  practice,  be 
not  an  evident   and  a  very  dangerous  departure  from 
the  covenant. 

Finally,  if  the  evidence  which  has  been  produced  ia 
support  of  the  foregoing  theory  be,  in  the  reader's 
mind,  conclusive,  he  will  feel  the  impression^  that  the 


[317] 

antipoedobaptist  Churches,  are  not  alone  in  the  fault, 
of  criminally  disregarding  important  duties  of  the  cov- 
enant.    He  will  be  stricken  with  a  conviction,  that  the 
poedobaptist  Churches  generally,  if  not  universally,  are 
to  a  sad  degree,  inattentive  to  those  duties  which  stand 
in  immediate  connexion  with  the  profession  they  have 
made,  and  the   infant  baptism   which  they   practice. 
The  neglect  of  these   duties  has   furnished  the   most 
plausible  objection  to  infant  baptism.  The  true  princi- 
ple upon  which  it  rests,  in  the  scripture  scheme,  i.  e. 
the  absolute   promise   of  God  respecting  a  seed,  and 
their  consequent  membership  in  his  kingdom,  has  been 
perhaps  of  late  but  little   understood,  and  but  partially 
received.  Hence  little  more  attention  has  been  paid  to  these 
children  than  to  the  children  of  the  uncovenanted  world. 
They  have  been  baptized,  and  then  forgotten.     Their 
baptism  has  not  been  understood  to  signify  the  same  thing 
with  respect  to  them,  which  it  is  supposed  to  signify  with 
respect  to  adults  when  they  are  subjects  of  it ;  and  they 
have  of  course  been  received  into  the  church,  as  though 
they  had  no  sort  of  previous  connexion  with  it.     The 
matter  has  lain  in  a  good  deal  of  darkness  and  uncer- 
tainty.    Parents  have  done  little  ;  ministers  have  done 
little  ;  and  churches,  as  it  were   nothing,  coinciding 
with  the  principle  of  their  membership.     Perhaps  this 
is  a  primary  reason  why  religion  is  in  so  low  a  state, 
and  the  church  seems  so   much  forsaken.     Thus  we 
proceed  through  forms  and  lax  habits,  and  the  institu- 
tions of  God  loose  their  meaning,  and  importance.     If 
things  are  so,  our  churches  are  in  a  state  of  melancho- 
ly departure  from  the  spirit,  and  the  strict  practice  of 
Christianity,  on  this   head.     It   is  infinitely  important 
that  they  be  acquainted  with  the  truth,   and  that  they 
be  awakened  to   realizing  views  of  their  duty.     It  is 
important  that  a  reformation  be  wrought.     Ministers 
must  take  the  lead.     Churches  must  say,  as  the  pious 
fathers  of  Israel  said  to  Ezra  :    "  Arise,  for  this  matter 
belongeth  unto  thee,  we  also  will  be  with  thee  ;  be  of 
good  courage,*  and  do  it."     Christian  parents  must 
embrace  just  views  of  the  covenant,  with  respect  to 


[  318  ] 

their  infant  offspring,  and  go  laboriously  into  the  du- 
ties which  it  enjoins  upon  them.  The  author  of  this 
work  has  perhaps  little  reason  to  calculate  that  his  feeble 
performance  will  contribute  to  so  desirable  ah  event. 
But  it  is  his  hope,  and  his  prayer  that  it  may.  And 
with  a  fervent  wish  to  be  instrumental  of  it,  he  will 
take  the  liberty  to  close  his  work  with  addresses  to  Par- 
ents and  Ministers.     First,  to  christian  Parents. 

Beloved  in  the  Lord.  I  am,  in  this  address,  to  sup- 
pose you  renewed  persons,  sincere  believers  in  the 
Lord  Jesus  Christ.  This  being  your  happy  state,  the 
preceding  theory  will]  perfectly  meet  your  feelings,  as 
fathers  and  mothers.  You  will  be  led  to  admire  the 
infinity  of  that  grace,  which  has  not  only  provided  for 
your  salvation,  and  indeed  secured  it  by  an  inviolable 
promise  ;  but  has  given  you  leave  to  entertain  higher 
hopes,  of  the  salvation  of  your  children,  and  your  chil- 
dren's children,  than  others  are  permited  to  form  res- 
pecting theirs.  You  will  be  grateful,  that  you  are  war- 
ranted to  hope,  that  the  blessing  bequeathed  to  you  in 
the  covenant,  will  be  transmitted  to  distant  generations 
in  your  posterity.  You  will  be  constrained  to  say, 
with  the  grateful  king  of  Israel.  "  Who  am  I,  O  Lord 
God,  and  what  is  my  house,  that  thou  hast  brought  me 
hitherto  ?  And  this  was  yet  a  small  thing,  O  Lord  God ; 
but  thou  hast  spoken  of  thy  servant's  house,  for  a  great 
while  to  come  ;  aud,  Is  this  the  manner  of  man,  O  Lord 
God?"  Delightful  must  be  the  prospect  of  standing 
before  your  heavenly  Father,  at  last,  with  a  train  of  re- 
deemed decendants,  with  this  language  upon  your  lips, 
"Behold,  here  am  I,  and  the  children  which  God  hath 
graciously  given  me."  Surely  you  will  take  the  cov- 
enant to  your  bosom  as  an  inestimable  treasure. — 
You  will  not  suffer  it  to  be  wrested  from  you,  by  any 
false  and  imposing  constructions.  You  will  not  suffer 
yourselves  to  be  deprived  of  the  blessings  it  entails,  by 
counter  assertions,  howeyer  bold  or  assuming.  You 
will  appreciate  these  blessings,  as  more  precious,  by  far, 
than  all  the  gold  of  Ophir.  But  you  will  perceive, 
that,  as  the  covenant  does  not  secure  the  salvation  of  all 


t  319  J 

the  offspring  of  the  people  of  God  indiscriminately,  the 
promises  of  it  do  not  warrant  such  a  confidence,  as  shall 
permit  you  to  be  prayerless  and  inactive.  They  are  so 
dispensed  as  to  be  a  most  powerful  guard  against  des- 
pondency on  the  one  hand ;  and  presumption  on  the 
other ;  either  of  which  would  be  calculated  to  enfeeble 
your  efforts.  The  seminal  decent  of  the  blessing,  as  a 
general  principle,  is  the  ground  of  your  trust.  How 
far  it  will  extend  you  are  left  uninformed.  You  are 
assured,  that  it  stands  in  connexion  with  faith  in  your- 
selves, with  prayer,  with  exertion,  with  the  punctual 
observance  of  the  ordinances,  and  that  train  of  means 
which  the  covenant  has  provided.  Your  children  are 
brought  into  the  kingdom  of  Christ,  as  correlates  with 
you.  They  have  had  baptism  administrcd  to  them  as 
a  seal  of  the  covenant,  and  a  testimony  to  their  mem- 
bership. By  publicly  devoting  them  to  God  in  this 
holy  ordinance,  you  have  vowed  to  him,  and  pledged 
yourselves  to  your  Christian  brethren,  that  you  would 
be  faithful  in  training  them  up  in  the  ways  of  strict  re- 
ligion. Here  then  are  presented  very  serious  questions 
with  respect  to  your  past  fidelity  ;  and  the  most  pow- 
erful motives  to  secure  your  faithfulness  for  the  time 
to  come.  What  does  a  recollection  of  the  past  testi- 
fy ?  Have  your  views,  your  feelings,  and  your  treat- 
ment of  your  children,  comported  with  the  relative  state 
into  which  they  are  brought  ?  Have  you  considered 
well,  and  deeply  realized,  the  worth  of  their  souls  ?  Have 
you  laid  to  heart  what  Christ,  our  older  brother,  hath 
done  and  suffered  for  their  salvation ;  and  been  duly 
solicitous  that  his  work  aud  sufferings  should  be  sav- 
ingly applied  to  them  ?  Have  you  made  diligent  use 
of  believing  prayer  ?  Have  you  taken  hold  of  the  cov- 
enant by  faith,  and  gone  to  God,  from  day  to  day,  plead- 
ing the  promises  of  it  ?  Have  you  surrendered  vour 
children  into  his  hands  ?  Have  you  tenderly  cherished 
them  as  his  children,  and  watched  for  their  souls  as 
those  who  must  give  account  ?  Have  you  labored  to 
instil  into  their  opening  minds  just  apprehensions  of 
God,  of  their  fallen*  state,  and  of  the  way  of  salvation 


[  320  ] 

through  Jesus  Christ  ?  Have  you  set  before  them  a 
holy  example  ;  put  them  in  the  way  of  the  best  means  ; 
and  carefully  secured  them,  to  the  utmost  of  your  pow- 
er, from  error,  irreligion,  and  vice  ?  So  far  as  con- 
science charges  you  with  neglects,  in  regard  to  atten- 
tion, prayer,  and  practice ;  so  far  as  it  tells  you,  that 
unbelief  has  influenced  you,  or  that  the  world  has  dead- 
ened your  feelings,  be  penitently  humbled  before  God, 
for  your  disregard  of  covenant  engagements,  confess 
your  guilt  at  his  feet,  and  repair  to  his  mercy  in  Jesus 
Christ  for  forgiveness.  The  good  man,  as  fast  as  he 
is  convinced  of  his  backslidings,  will  have  them  healed. 
He  will  turn  his  feet  from  the  pit  towards  which  he 
verged,  and  make  haste  to  keep  God's  statutes.  Suffer 
yourselves  then,  beloved  brethren,  to  be  exoited  to  re- 
newed zeal.  Awake  to  righteousness  and  sin  not. — 
The  night  is  far  spent.  The  day  is  at  hand.  The 
moments  are  fleeting.  The  last  particle  of  sand  in  your 
glass  will  soon  fall.  And  the  lives  of  your  children 
are  extremely  uncertain.  You  and  they  must  soon, 
and  may  within  a  short  space  indeed,  be  separated  by 
death.  When  this  separation  shall  take  place,  oppor- 
tunity will  be  forever  past.  If  you  shall  be  found  to 
have  been  wickedly  neglectful  of  duty  in  respect  to 
them,  so  the  tree  must  lie,  as  it  has  fallen.  There 
will  be  no  reparation  of  the  mighty  mischief ;  no  re- 
trieving the  unspeakable  loss.  On  the  other  hand,  if 
you  act  in  character  ;  if  you  are  alive  in  the  service  of 
him  to  whom  you  have  sworne  to  be  obedient  ;  if 
death  shall  find  you  diligently  employed  ;  if  you  can 
hear,  when  your  account  shall  be  given  up,  the  sooth- 
ing voice  of  an  approving  God ;  how  rich  will  be 
your  reward  ?  If  you  can  look  on  your  children,  as  re- 
cipients of  the  blessing  through  the  instrumentality  of 
your  labors,  how  cheerfully,  and  peacefully,  will  you 
leave  them,  or  lay  them  in  the  dust,  should  they  be 
called  to  die  before  you  ?  How  comforting  the  hope 
of  seeing  them  again  at  the  resurrection  of  the  just  I 
And  what  undescribable  transports  of  joy  will  spring  up 
in  your  hearts,  upon  meeting  them  at  the  right  hand  of 


[  821  ] 

Christ,  and  entering  in  with  them  through  the  gates  in- 
to the  city  ?  You  have  had  an  imperfect  account  set  be- 
fore you  of  the  encouragements  which  the  covenant 
gives  to  fidelity.  You  would  be  obliged  were  there 
none ;  and  now  that  they  are  so  many,  and  so  great, 
will  you  refuse  to  be  moved  ?  Your  children  are 
brought  into  a  dangeroiis  world.  Many  snares  are 
laid  for  their  feet.  They  have  enemies  within,  and  en- 
emies without.  They  are  cast  upon  you  by  the  parent 
of  the  universe,  as  their  proper  guardians  and  guides. 
You  have  a  more  easy  and  influential  access  to  them, 
than  any  other  of  the  servants  of  God  can  possibly 
have.  They  seem  to  be  placed  in  your  hands  to  be 
moulded,  and  formed  at  pleasure.  Shall  these  talents, 
which  are  peculiar  to  yourselves,  be  buried  in  the  dust  ? 
Will  you  not  avail  yourselves  of  opportunity,  and 
means,  as  far  as  you  enjoy  them  ?  How  much  is  said 
in  the  laws  of  the  government  ;  how  much  do  we  find 
in  the  writings  of  the  wise  ;  how  much  do  we  hear 
from  the  tribunals  of  justice  ;  and  how  much  are  we 
instructed  by  the  events  of  every  day,  in  the  lesson,  of 
the  importance  of  training  up  children  in  a  suitable 
manner  ?  Religion  is  certainly  the  soul  of  education. 
He  who  is  left  ignorant  of  this,  is  left  fatally  ignorant* 
External  accomplishments  without  a  sanctified  heart, 
are  but  the  nutriment  of  pride,  and  do  but  prepare  for 
a  more  aw-ful  destruction.  Remember,  my  brethren, 
that  the  command  of  God  is  upon  you.  His  direction 
to  you  is,  "  And  these  w7ords  which  I  command  thee 
this  day,  shall  be  in  thine  heart,  and  thou  shalt  teach 
them  diligently  unto  thy  children,  and  shalt  talk  of 
them  when  thou  sittest  in  thine  house,  and  when  thou 
walkest  by  the  way,  and  when  thou  iicst  down  and 
when  thou  risest  up. — Bring  up  your  children  in  the 
nurture  and  admonition  of  the  Lord. — Feed  (says 
the  Savior)  my  lambs."  Will  you  disregard  these 
express  commands  of  your  covenant  God  ?  You 
must  not.  You  have  sworn  to  him,  and  must  be 
faithful.  You  have  openly  separated  yourselves  from 
the  world  to  be  followers  ofthe  holv  Jesus.  You  must 
Re 


[  322  ] 

take  up  your  cross  and  imitate  his  prayerful,  self  de- 
nying, and  active  example.  Your  houses  must  be 
houses  of  prayer,  and  religious  improvement.  Drink 
deep,  dear  brethren,  into  the  excellent  spirit  of  the  Gos- 
pel. Be  stimulated  by  the  noble  examples  of  active 
and  persevering  zeal,  it  presents  to  your  view.  Let 
love  give  its  whole  weight  to  your  reproofs  and  coun- 
sels.  Realize  the  presence  of  God,  and  your  account- 
nbleness  to  him.  Take  your  children  by  the  hand,  and 
lead  them  in  the  narrow  path  of  righteousness  and  sal- 
vation. Let  them  have  pious  books  ;  and  especially 
see  that  they  are  mueh  conversant  with  the  holy  scrip- 
tures. Take  them  to  the  sanctuary  of  God  constantly, 
and  engage  your  brethren  to  unite  with  you  in  the  la- 
bor of  forming  them  for  heaven.  May  they  stand, 
like  olive  plants,  round  about  your  tables.  And  may 
you  meet  them  at  last  in  the  mansions  of  glory. 

2.  I  will  take  leave  to  urge  upon  my  fathers  and 
brethren,  in  the  ministry,  the  faithful  discharge  of  the 
duties  which  are  involved  in  the  preceding  theory. 
Some  of  them, it  is  hoped, will  condescend  to  cast  their 
eyes  over  these  sheets.  I  know  not,  Respected  and 
Beloved,  how  far  you  will  be  convinced  that  a  just  view 
is  here  given  of  the  economy  of  the  Church,  and  the 
nature  of  the  covenants  ;  but  shall  presume  to  take  it 
for  granted,  that  the  great  doctrine  of  the  member- 
ship of  the  infant  seed,  is  conclusively  proved.  If  this 
be  admitted,  must  we  not  be  stricken  at  once  with  the 
conclusion  that  our  practice  falls  very  mueh  short  of 
those  obligations  which  the  covenant  imposes  ?  Are 
not  the  children  of  our  Churches  inexcusably  neglect- 
ed bv  the  Churches  themselves,  and  by  us  the  pastors 
of  them  ?  We  administer  baptism  to  them,  Is  it  al- 
ways, is  it  generally  done  upon  the  true  principle  of 
the  covenant  ?  Do  we  take  them  into  our  bosoms  ac- 
cording to  that  holy  relation  in  w  hich  they  stand  to 
God,  and  his  kingdom  ?  Does  our  treatment  of  them 
correspond  with  the  import  of  the  baptism  which  we 
administer  to  them  ?  Do  we  faithfully  perform  the 
duties  of  our  priesthood^  as  it  involves  daily  interces- 


[  323  ] 

sion  for  these  lambs  of  the  flock  ?  Are  our  public 
ministrations,  as  adapted  as  they  ought  to  be,  to  keep 
alive  the  attention  of  the  adult  members  of  our  Church- 
es, to  these  objects  of  benevolent  care  ?  Are  our 
sermons  fraught  with  urgency ;  and  carried  home  to 
the  conscience,  by  the  superadded  influence  of  exam- 
ple ?  Do  we  instruct  by  frequent  chatechetical  lec- 
tures ?  Do  we  familiarly  address  these  }  oung  can- 
didates for  eternity,  as  our  office  enjoins  and  opportu- 
nity admits  ?  We  charge  our  hearers  with  fault,  if 
they  do  not  apply  to  themselves,  and  become  correct- 
ed by,  the  reproofs  we  offer.  Let  us  practice  w  hat 
we  inculcate.  Let  us  stand  selfcondemned  so  far  as 
evidence  pronounces  us  guilty.  It  must  be  obvious, 
respected  brethren,  that  much,  very  much  depends, 
under  God,  upon  our  faithfulness  to  the  children  of 
our  Churches.  They  are  the  hopes  of  the  Church. 
If  it  rises,  it  must  be  expected  to  rise  in  them,  as  sub- 
jects of  grace.  Through  them  the  blessings  of  the 
covenant  are  to  go  down  to  distant  ages.  Less  ex- 
pectations are  to  be  formed  from  the  families  which 
call  not  upon  God's  name.  There  may  be  a  few  con- 
Versions  from  among  them.  But  they  will  be  com-, 
paratively  few.  These  families  will  be  overrun  with 
infidelity,  impiety,  and  vice.  The  children  of  them 
will  be  trained  up  to  neglect,  and  despise  religion. 
Let  us,  as  far  as  we  have  opportunity,  preach  the  Gos- 
pel to  every  creature,  and  strive  to  save  the  souls  of 
of  all  from  death ;  but  let  us  be  particularly  careful  to 
follow  the  plan  of  the  covenant,  and  the  pointings  of 
Providence.  The  fear  is  that  we  shall  leave  duty  un- 
done ;  that  we  shall  have  too  little  resolution,  and  too 
little  zeal  to  engage  spiritedly,  and  persevere  without 
wavering,  in  those  exertions  which  we  are  constrained 
to  acknowledge  to  be  enjoined  upon  us.  If  our  Chur- 
ches are  reformed  in  discipline  and  practice,  the  refor- 
mation must  begin  in  ourselves  ;  and  we  must  be  ac- 
tive to  lead  them  in  the  right  way.  Beyond  all  doubt, 
the  adoption  of  the  scheme  of  infant  membership,  if 
abused,  if  it  is  suffered  to  go  on,   without  the  faithful 


[  324   ] 

use  of  means  and  discipline,  will  produce  mischief. 
It  will  make  Churches  of  mere  formalists.  This  is 
equally  true  of  adult  membership,  and  of  every  thing 
pertaining  to  religion.  Duty  must  be  done  in  the 
spirit,  and  to  the  extent  of  it.  Let  us  then  yield  to 
obligation.  Let  us  determine  that  in  all  things  we 
will  follow  the  teachings  of  God's  word.  Let  us  not 
be  disheartened  by  difficulties,  real  or  apparent.  Let 
us  tread  down  opposition.  Let  us  put  on  bowels  of 
mercies  ;  fight  the  good. fight  of  faith  ;  feed  the  sheep, 
and  the  lambs ;  and,  when  the  chief  Shepherd  shall 
appear,  we  also  shall  appear  with  him  in  glory.  May 
3"ou  have  many  souls  given  you,  dear  brethren,  as 
seals  of  your  ministry,  and  your  crown  of  rejoicing 
forever, 

AMEN. 


POSTSCRIPT. 


TO  prevent  needless  cavils,  in  regard  to  his- 
toric testimony,  it  is  thought  proper  to  observe  here, 
that  what  is  said  in  page  260,  is  not  to  be  understood 
as  asserting,  that  Dr.  Gale  pretends  to  bring  evidence 
against  infant  baptism,  from  no  other  source  than  the 
letter  of  Poly  crates.  What  is  meant  is,  that  he  pro- 
duces nothing  which  can  properly  be  considered  as  of 
the  nature  of  testimony,  to  contravene  the  explicit  de- 
clarations of  Cyprian,  Austin,  &c.  It  is  admitted  he 
attempts  to  make  an  argument  out  of  a  few  passages 
in  Justin  Martyr,  St.  Barnabas,  and  Tertullian.  The 
argument  is  of  the  same  nature  with  that  which  is  de- 
duced by  the  Baptists  from  the  scriptures,  that  faith  is 
spoken  of  as  preceding  baptism.  All  these  passages 
produced  by  Dr.  Gale,  apply  to  adults  only.  Infants 
are  evidently  not  in  view,  one  way  or  the  other.  The 
argument  therefore  is  a  mere  sophism.  It  does  not 
apply  to  the  point  in  hand,  and  deserves  not  to  be 
considered  as  of  the  nature  of  testimony.  If  there  were 
a  thousand  more  texts  than  there  are  in  the  Bible  ;  and 
a  thousand  more  passages  in  primitive  ecclesiastical 
writers,  which  spoke  of  baptism  as  following  a  profes- 
sion of  faith,  adults  only  being  in  view,  they  would  sug- 
gest no  evidence  against  infant  baptism.  Mr.  Peter 
Edwards  has  taken  this  sort  of  argument  entirely  out 
of  the  Baptists'  hands. 

What  I  wish  to  be  understood  to  say,  is,  that  no 
passage  is,  or  can  be  produced  from  the  fathers,  v\  ho 
were  cotemporary  with  Austin,  or  before  him,  which 
asserts  a  negative  ;  or  denies,  that  infant  baptism  was 
received  from  the  apostles.  Let  the  passage  be  pro- 
duced if  it  can  be  found.  Let  witness  be  opposed  to 
witness,  if  it  can  be  done.   Our  witnesses  are  Origen, 


[  325  ] 

Celestius  a  Pelagian,  the  council  of  Carthage  consist- 
ingof  twenty  Bishops,  and  Austin.  The  declarations 
of  Austin  are  several,  and  express.  They  assert,  that 
by  the  consent,  and  practice  of  the  whole  church,  bap- 
tism was  received  as  a  tradition  from  the  apostles.— 
They  go  directly  to  determine  what  was  the  pratice  of 
the  church  in  the  first  and  purest  ages.  And  of  how 
much  weight  they  are  as  evidence  in  this  view,  may 
be  seen  from  the  following  concessions  of  Dr.  Gale. 
Reflections,  page  398.  V  I  will  grant,  'tis  however 
probable,  that  what  all  or  most  of  the  churches  prac- 
tised, immediately  after  the  apostles'  times,  had  been  ap- 
pointed or  practised  by  the  apostles  themselves,  and  was 
derived  from  them  j  for  it  is  hardly  to  be  imagined,  that 
any  considerable  body  of  these  ancient  christians,  and 
much  less  that  the  whole,  or  a  great  part  of  the  church 
should  so  soon  deviate  from  the  customs  and  injunc- 
tions of  their  venerable  founders,  whose  authority  they 
held  so  sacred.  And  besides,  new  opinions  or  prac- 
tices we  see  are  usually  introduced  by  degrees,  and 
not  at  once,  nor  without  opposition  ;  therefore,  iu 
regard  to  baptism  in  particular,  a  thing  of  such  uni- 
versal concern,  and  daily  practice,  I  allow  it  to  be  very 
probable  that  the  primitive  churches  kept  to  the  apos- 
tles pattern.  But  then  I  desire  it  may  also  be  consid- 
ered, that  this,  though  ever  so  probable,  cannot  fairly 
be  made  equivalent  with  the  authority  of  the  scriptures ; 
so  that  if  it  can  be  proved  from  the  scriptures  to  be 
likewise  so  much  as  probable,  that  the  apostles  did  not 
baptize  infants  (which  I  think  I  have  already  shewn*) 
that  other  probability,  drawn  from  the  writings  of  the 
fathers,  ought  not  to  be  urged  against  us.  However, 
I  am  to  suppose  (  as  indeed  I  verily  believe)  that  the 
primitive  church  maintained,  in  this  case,  an  exact 
conformity  to  the  practice  of  the  apostles,  which  doubt- 
less entirely  agreed  with  Christ's  institution,  and  I 
might  venture  to  put  the  whole  matter  upon  this  issue. 
Nay  farther,   since    Mr.  Wall  is  desirous  to  have  it 

*  Which  kowevtr  he  had  not   shewn,   nor  is  it   possible   for  anv  other  man. 
t»  shew. 


[  527  ] 

thought  impossible  the  church  should  so  early  be  igno* 
rant  of,  or  vary  from  the  practice  of  the  apostles  in  so 
notorious  an  affair,  as  that  of  baptism,  I  will  for  once 
grant  him  that  too  ;  so  that  now  the  whole  question  is 
reduced  to  this,  whether  it  can  be  proved  from  authen- 
tic pieces  of  the  primitive  fathers,  that  the  church  us- 
ed infant  baptism  in  those  earliest  times  ?"  Here  the 
question,  so  far  as  relates  to  historic  evidence,  is  fairly 
brought  before  us.  Let  witnesses  decide  it.  That 
there  may  be  no  debate  respecting  authentic  pieces, 
we,  on  our  part,  will  yield  so  far  as  to  dispense  with 
the  testimony  of  Origen ;  because  it  is  objected 
that  it  comes  to  us  only  by  a  bad  translation  of  Ruff- 
nus.  Let  equally  explicit  testimony  be  produced 
against  infant  baptism,  as  our  other  witnesses  offer  for 
it ;  and  let  traditionary  practice  from  age  to  age,  to  the 
present  day,  be  shewn  to  declare  as  fully  against,  as  we 
have  shewn  that  it  does  for  it,  and  we  will  give  up  th<5 
argument  from  history. 

A  friend  who  has  obliged  me  by  reviewing  the  fore- 
going sheets,  has  suggested  the  probability  that  some 
of  the  persons  mentioned  in  page  167,  as  native 
Jews,  were  Proselytes.  The  probability  I  do  not  re- 
fuse to  admit.  But  the  reader  will  perceive,  that  even 
if  this  could  be  proved,  it  would  not  in  the  least  enfeer 
ble  the  argument. 

The  same  friend  has  suggested,  that  I  shall  be  lia- 
ble to  be  misapprehended  in  what  is  said  at  the  top  of 
page  174.  An  objection  here,  however,  I  think  can 
result  from  nothing  but  a  disposition  to  cavil.  To 
preclude  cavilling,  I  observe,  that  I  do  not  mean  that 
the  vine  and  the  olive  tree  are  parallel  figures,  as  repr 
resenting  precisely  the  same  thing  ;  but  in  regard  to 
unity  of  object,  and  the  principle  upon  w  hich  they  are 
to  be  explained.  I  had  rejected  Dr.  Baldwin's  con- 
struction, that  the  olive  tree  was  designed  to  represent 
Christ,  personally  and  separately  considered.  The 
reader  will  not  understand  me,  as  here  conceding  what 
iiad  been  before  rejected. 


[  328  ] 

Another  friend,  after  going  over  the  work,  has  made 
the  following  remark  in  a  letter.  "  That  Christ  will 
appear  on  the  earth  at  the  commencement  of  the  Mil- 
lennium, is  what  I  very  much  doubt."  This  observa- 
tion leads  me  to  suspect  that  my  readers  will,  from 
some  passage,  take  that  to  be  my  belief.  This  is  not 
exactly  the  ide:i  I  have  meant  to  convey.  That  Christ 
will,  according  to  the  opinion  of  the  ancient  Millenari- 
ans,  hold  a  personal  reign  on  earth,  I  do  not  as  yet  dis- 
cover any  decisive  proof.  But  that  what  the  scripture 
intends  by  his  appearing,  or  second  coming,  will  take 
place  about  the  time  that  the  Millennium  shall  com- 
mence, is  I  think  plainly  a  doctrine  of  scripture.  Per- 
haps such  evidence  might  be  produced  in  favor  of  this 
hypothesis,  as  a  candid  mind  would  deem  conclusive. 


t 


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